Greek: hos errhusato (3SAMI) hemas ek tes exousias tou skotous kai metestesen (3SAAI) eis ten basileian tou huiou tes agapes autou
Amplified:  [The Father] has delivered and drawn us to Himself out of the control and the dominion of darkness and has transferred us into the kingdom of the Son of His love,
Analyzed Literal:  who rescued us out of the dominion of the darkness and transferred [us] into the kingdom of the Son of His love,
Lightfoot: Yes, by a strong arm he rescued us from the lawless tyranny of darkness, removed us from the land of our bondage, and settled us as free citizens in our new and glorious home, where his Son, the offspring and the representative of his love, is King;
Message:  God rescued us from dead-end alleys and dark dungeons. He's set us up in the kingdom of the Son he loves so much
Phillips: For we must never forget that he rescued us from the power of darkness, and re-established us in the kingdom of his beloved Son, that is, in the kingdom of light.
Wuest:  who delivered us out of the tyrannical rule of the darkness and transferred us into the kingdom of the Son of His love, in whom we are having our liberation, procured by the payment of ransom

[The Father] has delivered and drawn us to Himself" (Amp)

has freed us from the power of darkness" (NCV)

Delivered (rhuomai) means God drew or snatched us to Himself out of danger and away from the clutches of our mortal evil enemy, Satan and his minions, who rule in the "domain of darkness".  Rhuomai emphasizes the greatness of peril from which deliverance is given by a mighty act of power.

Rhuomai was used to describe a soldier going to a wounded comrade on the battlefield and snatching him to safety. The "great danger" we were rescued from is that the wages of sin made us liable to eternal death and placed us in the kingdom of Satan and subject to his rule and authority and in bondage to our old (sin) nature inherited from Adam.

Jonathan Edward in his powerful sermon "Sinners in the Hands of an Angry God" says that as those in the domain of darkness, we were

"always exposed to destruction as one that stands or walks in slippery places is always exposed to fall...always exposed to sudden unexpected destruction...every moment liable to fall...at once without warning" Edwards goes on to write that we were all once in danger of spending eternity apart from God -- "God will not hold them up in these slippery places any longer, but will let them go; and then at that very instant, they shall fall into destruction; as he that stands on such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost...The wrath of God is like great waters that are dammed for the present; they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the more rapid and mighty is its course, when once it is let loose. " (Ref)

The sword of God’s judgment was hanging over our heads from the moment of our birth into Adam's helpless race until God graciously snatched us from the jaws of death and placed us safely in the "ark", in Christ (see 1Cor15:22)! We were "judged already" and on "death row" according to (Jn3:18) with the "wrath of God" abiding on us (Jn3:36) until were saved by grace through faith in the fully atoning work of Jesus Christ.

Delivered is middle voice which conveys the great truth that God initiated the "rescue operation" and participated in the carrying out of the operation!  One could paraphrase this verse as "God Himself rescued us". This deliverance points to the moment of salvation for every believer. 

Zacharias, upon the birth of his son, John the Baptist, was filled with the Holy Spirit and prophesied of the Messiah declaring

"Blessed be the Lord God of Israel, for He has visited us and accomplished redemption for His people (in the Messiah)...to grant us that we, being delivered (rhuomai) from the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him all our days." (Luke 1:64-80)

Although deliverance grants us freedom our enemies, as this Scripture indicates, the freedom is to now live a holy, righteous lifestyle, not to live any way our old nature chooses!

Paul was encouraged by the Thessalonian believers who had "turned to God from idols to serve a living and true God and to wait for His Son from heaven, Whom He raised from the dead, that is Jesus, Who delivers (present tense = continually rescues) us from the wrath to come." (1Th1:9-10).

In this verse in Colossians Paul is referring to our deliverance in our salvation experience, but God's mighty deliverances do not end with our initial salvation. And so Paul encouraged Timothy with this truth, explaining that although he (Paul) had experienced "persecutions, and sufferings" yet "out of them all the Lord delivered (rhuomai) me!" (2Ti3:11) Paul went on to explain that in his first defense no one supported him but all deserted him, and yet  "the Lord stood with me, and strengthened me, in order that through me the proclamation might be fully accomplished, and that all the Gentiles might hear and I was delivered (rhuomai) out of the lion's mouth. The Lord will deliver (rhuomai) me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen." (2Ti4:17 18).

The fact that God's deliverances are not restricted to our initial salvation, is in one sense the basis for Jesus' instruction to pray for daily deliverance asking God specifically to "not lead us into temptation, but deliver (rhuomai) us from evil." (Mt6:13) Peter adds that if God "rescued (rhuomai) righteous Lot, oppressed by the sensual conduct of unprincipled men (for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day with their lawless deeds), then the Lord knows how to rescue (rhuomai) the godly from temptation, and to keep the unrighteous under punishment for the day of judgment." (2Peter 2:7-9) If you are godly, you are not immune to temptations. Have you prayed for deliverance from today?  Note that God does not always deliver us immediately or in the same way. Sometimes He delivers us from our trials, and at other times He delivers us in our trials.

FROM THE DOMAIN OF DARKNESS: ek (out from) tes (the specific) exousias tou skotous: (Lu22:53,Col2:15 A26:18, Jo12:31 2C4:4 Ep4:18 5:8 6:12 1P2:9 1J2:8 1J2:11  3:8) 

"out of the control and the dominion of darkness" (Amp),

"out of the power of darkness," (ASV),

"has made us free from the power of evil" (BBE),

"from the authority of darkness," (Darby)

"For he has rescued us from the one who rules in the kingdom of darkness" (NLT)

Lightfoot comments that “We were slaves in the land of darkness. God rescued us from this thralldom. He transplanted us from there and settled us as free colonists and citizens in the kingdom of his Son, in the realms of light.”

In English the word "domain" means complete and absolute ownership of a land. John tells us who the "owner" is at the present time writing that "We know that we are of God, and the whole world lies in the power of (NIV = "under the control of) the evil one." (1Jn5:19) Paul calls Satan "the god of this world" who "has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image of God." (2C4:4)

"Darkness" is the Greek word skotos which is sometimes used of natural or intellectual darkness but is most frequently used metaphorically, of moral and spiritual darkness, the present condition of the world, which reflects the character of the evil spiritual powers that dominate it. Jesus Himself uses skotos in this way declaring "While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power (exousia - right & might) of darkness are yours" (Lu 22:53)

For believers, this power of the evil one has been broken, the writer of Hebrews informing us that "Since then the children share in flesh and blood, (Jesus) Himself likewise also partook of the same (His incarnation), that through death He might render powerless him who had the power of death, that is, the devil and might deliver (release, set free, liberate believers) those who through fear of death were subject to slavery (in as state of servitude) all their lives." (Heb2:14-15) Now that we are no longer in the "domain of darkness" "our struggle ("hand-to-hand" combat describing wrestlers) is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places." (Eph 6:12ff) Peter reminds us of our new privileged position and what should be our ready reasonable response writing that we are now "A CHOSEN RACE, a royal PRIESTHOOD, a HOLY NATION, a PEOPLE FOR God's OWN POSSESSION, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light." (1P2:9)

The Greek word exousia Vines says evolved "from the meaning of "leave or permission," or liberty of doing as one pleases, it passed to that of "the ability or strength with which one is endued," then to that of the "power of authority," the right to exercise power...or "the power of rule or government," the power of one whose will and commands must be obeyed by others. In short exousia is "the right and the might" to do as one pleases. Satan (and our old Sin nature inherited from Adam - see below) has both the right (to rule) and the might (the ability or power to do so) to subject us to his control and his evil schemes.

Paul teaches in this verse that God has delivered believers from the right and the might of the darkness. The "domain of darkness" now has no right to "fasten" itself on a believer. As a way of life the evil one cannot grasp a believer in a way that exerts a modifying influence on his or her life. Why not? Because God has delivered all believers by this once for all ("delivered" is in the aorist tense = completed action, once for all accomplished in the past). Believers can choose to slip back into the darkness for a season, but if this is habitual or manifest by one's lifestyle, then there is no proof that such an individual has ever been genuinely delivered from the domain of darkness. Do not be deceived. God rescued us out from (ek) the power (exousia) of the kingdom of darkness in which we were held captive as slaves (cf 2Ti2:26). How do you know whose "domain" you are under? John writes that "the one who practices (present tense = continually, as a habit or lifestyle) sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, that He might destroy the works of the devil. No one who is born of God practices (present tense = continually, as a habit or lifestyle) sin, because His seed abides in him; and he cannot sin (present tense = continually, as a habit or lifestyle), because he is born of God." (1John 2:8-9)

AND TRANSFERRED US: kai metesthsen (3SAAI):  (Jn 5:24; Ro6:17-22; 1Co6:9-11; Eph2:3-10 Titu3:3-6; 1Jn3:14) "brought us safe into" (GNB)  

"Transferred" (methistemi from meta = denoting change of place or condition + histemi =place, stand) literally means to remove from one place to another. Methistemi was used to signify deportation of men or a removal to form a colony of which the history of Oriental Kings gave many examples-- for example, the Assyrians "transferred" Israel out of the promised land (see 2Ki17:23) and replaced them with substitutes. This Greek word may have had special meaning to the Colossians for history records that Antiochus the Great "transferred" at least 2,000 Jews from Babylonia to Colossae.

The verb methistemi  is in the aorist tense which points to an immediate transference from one spiritual region or kingdom to another.

In a parallel passage Jesus describes the "transfer" in terms of a "passage" declaring "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life." (Jn 5:24) John adds in his first epistle that "We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death." (1Jn3:14) Paul describes the "transfer" in terms of a change of masters (see also next paragraph) writing "thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed and having been freed from sin, you became slaves of righteousness." (Ro6:17-22) Paul describes some of the details by which this "transfer" was effected writing that "such were some of you ("unrighteous") but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God." (1Co6:9-11) Paul goes on to describe the ideal behavior of those who have been "transferred" writing "Therefore, COME OUT FROM THEIR MIDST AND BE SEPARATE," says the Lord. "AND DO NOT TOUCH WHAT IS UNCLEAN and I will welcome you. And I will be a father to you, And you shall be sons and daughters to Me," says the Lord Almighty. Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God."(1Co6:17-7:1) Paul says that having been transferred, we should now "walk in a manner worthy of the God Who calls you into His own kingdom and glory." (1Thes2:12)

Note that in the present context methistemi speaks of a total removal from the rule of Satan. The verb is in the aorist tense which indicates a past completed action at a point in time and thus the moment we were saved, at that point in time, God transferred us from the kingdom of darkness into the kingdom of light. We were set free from the power of the darkness and placed under God's authority. Believers no longer are in or subject to the "domain of darkness" and therefore are not obligated to live in submission to the power of Satan nor to the power of the old SIN nature which seeks like Satan to reign over us. Paul personifies "Sin" (our old flesh nature or our inherent propensity to commit sin which we inherited from Adam Ro5:12) as a cruel "Monarch" explaining to the Roman saints that they were now (see Ro5 & Ro6) in Christ (and in His "domain") and were now "dead" to the rule of "King Sin" and thus Paul like a "spiritual general" in wartime, commanded them -- "Do not let SIN reign (like a king) in your mortal body that you should obey ITS lusts, and do not go on presenting the members of your body to ("King") SIN as instruments of unrighteousness; but present yourselves to God (you are now in His domain) as those alive from the dead, and your members as instruments of righteousness to God. For ("King") SIN shall not be master over you, for you are not under law, but under grace." (Ro 6:12-14)

Wayne Barber adds that "Jesus now has authority in me over the darkness. Don't let anyone tell you that you and I have authority over the darkness apart from Jesus living in us. It is He who has the authority, not us. That authority is that which He exercises as we walk worthy of Him, and then He puts down the darkness which is around us. This is a repeated picture in the New Testament --- if I walk in the light, if I seek Him, then automatically I'm going to see power over the darkness, because it's Him in me exercising that heritage through me."

TO THE KINGDOM: eis ten basileian: (1Th2:12  2P1:11 Ps2:6,7 Is9:6,7 Da7:13,14 Zec9:9; Mt25:34; Ro14:17; 1C15:23-25)  

In its simplest meaning, the kingdom of His beloved Son defines the sphere in which He rules. Vine adds that "Since this earth is the scene of rebellion against Him, it is the sphere in which at any time His rule is acknowledged. He calls upon men everywhere to submit voluntarily to it. It is now “in mystery” (Mk 4:11); that is, it does not come within the range of natural observation. Entrance into it is by the new birth, Mt 18:3; John 3:5. That a person is in it is shown, not in external forms and ritual, but in matters which are spiritual and essential, namely, “righteousness, and peace, and joy in the Holy Spirit” (Ro14:17)."

"Kingdom" here refers to more than the future millennial kingdom, when Jesus will reign on earth for 1000 years. Nor does "the kingdom" refer only to the general rule of God over His creation. The kingdom is a spiritual reality right now and so Paul writes that "the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit." (Ro14:17) In a real sense the kingdom is the special relationship men in this age have with God through Jesus Christ.

A kingdom in its most basic sense is a group of people (believers) ruled by a king (our Lord Jesus Christ). Although Christ does not yet rule on earth, He is no less our King. In response to Pilate’s question, “Are You the King of the Jews?” Jesus replied, “It is as you say” (Mt27:11). He reigns in eternity, rules now over His church, and one day will return to rule on earth as King of kings in the Millennium (Click here and scroll down for a prophetic time line). As suggested by (Ro14:17) quoted above, there is a tremendous responsibility that accompanies being part of Christ’s kingdom. As subjects of that kingdom, we must properly represent the King and so Paul admonished the Thessalonians to “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1Th2:12). Even the persecution of the Thessalonian believers was a plain indication of God’s righteous judgment so they might be considered worthy of the kingdom of God, for which indeed they were suffering (2Th1:5). (cp Heb12:28).

MacDonald offers a nice summary of "kingdom" writing that

"The kingdom of Christ is seen in Scripture in several different aspects. When He came to the earth the first time, He offered a literal kingdom to the nation of Israel. The Jews wanted deliverance from the Roman oppressor, but they did not want to repent of their sins. Christ could only reign over a people who were in proper spiritual relationship to Him. When that was made clear to them, they rejected their King and crucified Him. Since then, the Lord Jesus has gone back to heaven and we now have the kingdom in mystery form (Mt13). This means that the kingdom does not appear in visible form. The King is absent. But all who accept the Lord Jesus Christ during this present age acknowledge Him as their rightful Ruler, and thus they are subjects of His kingdom. In a coming day, the Lord Jesus will come back to earth, set up His kingdom with Jerusalem as capital, and reign for one thousand years. At the end of that time, Christ will put down all enemies under His feet and then deliver up the kingdom to God the Father (1Cor 15:23-25). That will inaugurate the eternal kingdom, which will continue throughout eternity."

OF HIS BELOVED SON: tou huiou tes agaphes autou: (Is42:1; Mt3:17; 17:5; Jn3:35; 17:24; Ep1:6) "and has transferred us into the kingdom of the Son of His love" (Amp)

The Greek literally reads, “the Son of His love” the object of the Father's love. At the baptism and transfiguration of Jesus Christ, the Father declared that Jesus was His “beloved Son” (Mt3:17; 17:5). This fact reminds us of the price the Father paid when He gave His Son for us. It also reminds us that His kingdom is a kingdom of love as well as a kingdom of light. The Father gives the kingdom to the Son He loves, then to everyone who loves the Son (Lu12:32).

H. C. G. Moule says this phrase signifies the Son who is “the blessed Object of the Father’s love...the supremely Beloved One”

The false teachers in Colossae, like the false teachers of our own day, would not necessarily directly deny the importance of Jesus Christ. They would simply but subtly, surreptitiously dethrone Him, giving Him "prominence" but not "preeminence". In their philosophy, Jesus Christ was but one of many “emanations” that proceeded from God and through which men could reach God. It was this claim that Paul refuted in (Col1:13-20) which probably contains more concentrated doctrine about Jesus Christ than any other paragraph in the New Testament. Oh, how this sound doctrine is direly needed in our day!

IN WHOM WE HAVE REDEMPTION: en hôi echomen (1PPAI) ten apolutrosin: (Mt 20:28 Mk 10:45  Lu 21:28  Acts 20:28 Ro 3:24,3:25  Ro 8:23 1Co1:30  Gal 3:13 Eph 1:7 1:14 4:30  5:2 1Ti 2:6 Titus 2:14 Heb 9:12,22 10:12-14 1Pe 1:18-20 3:18 1Jn 2:2 Rev 1:5 5:9 14:4) (Click for more on redemption in this website's discussion on how to use free internet tools to do a Greek word study ) (See Easton's Dictionary; Torrey; ISBE; Baker's Evangelical Dictionary of Theology)

"in Whom we are having our liberation, procured by the payment of ransom" (Wuest)

Redemption (apolutrosis from apolutróo <> apo = marker of dissociation or separation + lutron = ransom from luo = loosen what is bound, loose any person tied or fastened) (click for in depth study of apolutrosis) means to let one go free upon payment of a ransom price. Those who are redeemed are powerless to liberate themselves.

Redemption was used in secular Greek as a technical term for money paid to buy back and set free prisoners of war or to emancipate (liberate a person from subjection or domination) slaves from their masters. Believers have been ransomed, bought back, like the redemption of a bondservant by a kinsman-redeemer (Lev 25:49). Before redemption we were held captive by Satan to do his will and were enslaved to our old sin nature inherited from Adam. A Roman or Grecian slave could be freed with the payment of money, but no amount of money can set an enslaved sinner free. Only the blood of Jesus Christ can redeem us. Christ paid the redemption or ransom price (Mt 20:28 Mk 10:45) with His blood (1 Peter 1:18, 1:19, 1:20 - see notes; 1Cor 6:20;see note Revelation 5:9), freeing us from the curse of the law (Gal 3:13; 4:5) and releasing us from bondage of sin into the freedom of grace.

Note that the KJV adds "through his blood" which is not found in the Nestle-Aland text. The phrase, “through His blood,” reminds us of the cost of our salvation. Moses and the Israelites only had to shed the blood of a lamb to be delivered from Egypt. But Jesus had to shed His blood to deliver us from sin. Note that this does not suggest that Jesus paid a ransom to Satan in order to rescue us from the kingdom of darkness. By His death and resurrection, Jesus met the holy demands of God’s Law. The result of this redemption is that we have been set free to do the will of God.

Regarding Christ's blood as the payment price for man's redemption Tony Garland writes that...

A bloodless gospel is no gospel. Without the shedding of blood there is no remission of sin. The redeemed of this age are “the church of God which He purchased with His own blood” [emphasis added] (Acts 20:28). Redemption provides for the forgiveness of sin—that which separates man from God—and was made possible “through His blood” [emphasis added] (Col. 1:14). This is the reason why Christ’s blood is said to be “precious” (see note 1 Peter 1:19).19 See also his interesting discussion on the phrase "in His own blood" in notes on Revelation 1:5.(The Testimony of Jesus Christ)

As Paul explained sinners are

justified (declared righteous, in right standing before God) as a gift by His grace through the redemption which is in Christ Jesus Whom God displayed publicly as a propitiation in His blood through faith. (see notes Romans 3:24;  3:25) 

Paul spoke of the relationship of redemption to forgiveness here in Colossians and also in his letter to the Ephesians writing  that in Christ

"we have redemption (apolutrosis) through His blood, the forgiveness of our trespasses, according to the riches of His grace" (see note Ephesians 1:7).

Redemption and forgiveness thus go together. Forgiveness (see below) means “to send away” or “to cancel a debt” and thus Christ has not only redeemed us, setting us free and transferring us to a new kingdom, but He has also canceled every debt so that we cannot be enslaved again. Our Adversary, the Accuser of our soul, cannot find anything in the record that will indict us!

Paul explains that in regard to our salvation we can never boast about anything but the Lord for

"by His doing you are in Christ Jesus, Who became to us wisdom from God, and righteousness and sanctification, and redemption (apolutrosis)" (1Cor 1:30)

Paul explains that the Holy Spirit

"is given as a pledge of our inheritance, with a view to the redemption (apolutrosis) of God's own possession, to the praise of His glory." (see note Ephesians 1:14) (Comment: referring to our "future" redemption)

Later in the same letter he makes another reference to our future redemption, admonishing the saints not to

"grieve the Holy Spirit of God, by whom you were sealed for the day of redemption (apolutrosis) ." (see note Ephesians 4:30)

In Romans he again refers to our future redemption writing

"we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption (apolutrosis) of our body." (see note Romans 8:23)

"Future" redemption is that day when we receive our resurrected glorified body.

To the Jews "redeemed" would bring to mind the picture of God's deliverance from Egyptian bondage (Ex 6:6, 15:13). Years later the return of the Jewish exiles from Babylon was depicted in similar terms (Isa 52:3) Jehovah declaring that "You were sold for nothing and you will be redeemed (Hebrew = Ga'al = act as kinsman redeemer; Lxx = Lutroo) without money."

In the Old Testament, redemption involves deliverance from bondage based on the payment of a price by a kinsman redeemer, a concept beautifully pictured by Boaz's redemption of Ruth which prefigured the Messiah as Kinsman-Redeemer (see Goel = Kinsman Redeemer) of all who would receive His free gift by faith. (See study on Ruth on this website).

This truth about redemption is also practical. Thus believers are exhorted to remember the “price” of their redemption as a motivation to personal holiness. For example Paul wrote to the Corinthians asking them

do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price (different Greek word but equivalent to redemption price): therefore glorify (give a proper opinion of Who is in you by how you conduct yourself) God in your body (1Cor 6:19-20) 

Similarly, Peter writing in the context of a call to personal holiness (see note 1 Peter 1:13; 1:14; 1:15; 1:16) says

"if you address as Father the One who impartially judges according to each man's work, conduct yourselves in fear during the time of your stay upon earth knowing that you were not redeemed (lutroo) with perishable things like silver or gold from your futile way of life (Christ saved us from a life of emptiness) inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ." (see note 1 Peter 1:17; 1:18;  1:19)

So here in First Peter, he calls us to live holy lives motivated by a reverential awe (fear) of the fact that we will be impartially judged and also motivated by the costliness of the redemption price, the blood of Christ.

The writer of Hebrews reminds us of the incalculable value of Christ's redemptive work, writing that it was effected "not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption." (see note Hebrews 9:12) so that "...those who have been called may receive the promise of the eternal inheritance." (see note Hebrews 9:15) Our redemption in Christ is final and permanent.

How could the Colossian saints (and we) fail to give thanks after having been freed from the oppressive bondage of slavery to sin (Jn 8:34 Romans 6:18 [note]), the law (Gal 4:3–5; 5:1), and the fear of death (see notes Hebrews 2:14; 15)? As our blessed Redeemer Himself said "If therefore the Son shall make you free, you shall be free indeed.” (Jn 8:36)  Remember that Christ shed His precious blood for us that we might live through Him (1Jn 4:9), for Him (2Cor 5:15), and with Him (see note 1Thessalonians 5:10).

THE FORGIVENESS OF SINS: tên aphesin tôn hamartiôn: (Col 2:13, Ps 32:1-2, Ro 4:6-7,4:8 Ps 130:4, ,Mk 1:4  Lu 1:77  4:18  Lk 5:20, Lu 7:47-48,49-50 Acts 5:31 Acts 10:43, 13:38,39, Acts 26:18,  Heb 9:22 1Jo 1:9, 2:12)

"the putting away of our sins" (Wuest)

Forgiveness (859) (aphesis from aphiemi = action which causes separation and is in turn derived from apo = from + hiemi = put in motion, send. (Click for in depth study of related word aphiemi) literally means to send away or to put apart.

The root meaning of forgiveness is to put away an offense. In secular Greek literature, the related word aphiemi was used to indicate the sending away of an object or a person and came to include the release of someone from the obligation of marriage, or debt, or even a religious vow. In its final form this word group came to embrace the principle of release from punishment for some wrongdoing.

Aphesis is used 17 times in the NAS (see below) and is translated in the KJV as forgiveness, 15; free, 1; release, 1  deliverance, 1; forgiveness, 6; liberty, 1; remission, 9 and in the NAS as  forgiveness, 15; free, 1; release, 1. In the NT uses below notice the association of repentance with forgiveness. How tragic that in many modern presentations of the good news, the Biblical doctrine of repentance is not considered relevant and so is not mentioned! We must return to the ancient paths and not water down or dilute the gospel.

Matthew 26:28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins.

Mark 1:4 John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins.

Compare the emphasis on repentance in the ministries of Jesus, Peter, Paul - Jesus began His ministry proclaiming "Repent for the kingdom of heaven is at hand" Mt 4:17, Jesus' proclaimed in Mark 1:15 "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel." Study also Mark 6:11, Luke 5:32, 10:13, 11:32, 13:3, 13:5, 15:7, 15:10, 16:30, 24:47,  Peter in Acts 3:19, 5:31, 11:18, Paul in Acts 17:30, 20:21, 26:20

Mark 3:29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin "--

Luke 1:77 To give to His people the knowledge of salvation By the forgiveness of their sins,

Luke 3:3 And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins; (Luke 3:8 "bring forth fruits in keeping with repentance")

Luke 4:18 "The Spirit of the Lord is upon Me, Because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, To set free those who are downtrodden (broken into pieces, shattered, smitten - perfect tense = the permanent state unless they are set free) (Jesus is quoting from the Septuagint translation of Isaiah 61:1 which in the NAS is rendered "The Spirit of the Lord GOD is upon Me, because the LORD has anointed Me to bring good news [Lxx = euaggelizo - preach the gospel] to the afflicted; He has sent me to bind up the brokenhearted, to proclaim liberty to captives, and freedom to prisoners" Note the references to liberty and freedom allude to the Year of Jubilee [see dictionary entries for discussion of this crowning point of all the sabbatical institutions, Jubilee Year; Year of Jubilee; Jubilee], during which all debts and obligations were erased (see Leviticus 25, and also see Leviticus 25:10 below).

Luke 24:47 and that repentance for forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem.

Acts 2:38 And Peter said to them, "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.

Acts 5:31 "He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins.

Acts 10:43 "Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins."

Acts 13:38 "Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you,

Acts 26:18 to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, in order that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.'

Ephesians 1:7 In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace,

Colossians 1:14 in whom we have redemption, the forgiveness of sins.

Hebrews 9:22 And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness.

Hebrews 10:18 Now where there is forgiveness of these things, there is no longer any offering for sin.

Aphesis is found 39 times in the Septuagint (LXX) (Exod. 18:2; 23:11; Lev. 16:26; Lev 25:10ff, 28, 30f, 33, 40f, 50, 52, 54; 27:17f, 21, 23f; Num. 36:4; Deut. 15:1ff, 9; 31:10; 2 Sam. 22:16; Est. 2:18; Isa. 58:6; 61:1; Jer. 34:8, 15, 17; Lam. 3:48; Ezek. 46:17; 47:3; Dan. 12:7; Joel 1:20; 3:18).

Note that there are 11 uses of aphesis in the Septuagint translation of Leviticus 25 where aphesis is frequently substituted for the Hebrew word Jubilee, so that instead of the phrase "year of Jubilee" the Lxx translated into English reads "year of release". Interesting! These OT shadows of course all pointed to the crucifixion of Messiah which made release from sin, Satan and death possible for those who would receive this truth by grace through faith. Here are some other examples of aphesis in the OT...

Exodus 18:2 Moses' father-in-law, took Moses' wife Zipporah, after he had sent her away (Lxx = aphesis) (Here aphesis is used with its literal meaning).

Leviticus 25:10 'You shall thus consecrate the fiftieth year and proclaim a release (Hebrew = deror = a flowing, liberty; Lxx = aphesis) through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family.

Aphesis means release, as from bondage, imprisonment. Luke gives us insight into this aspect of aphesis quoting Jesus' proclamation in the Jew in the synagogue in Nazareth declaring that

"THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE (aphesis) TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED" (Lu 4:18 quoting from Isaiah 61:1 where the Septuagint translates the Hebrew word deror = liberty, Lxx =  aphesis).

Aphesis is used in the Septuagint (LXX) to describe the releasing of a prisoner or remitting of a debt, as indicated by Jehovah's instructions to Israel

At the end of every seven years you shall grant a remission (LXX = aphiemi) of debts. (Deuteronomy 15:1)

All men are born captives of sin and Satan and in need of release. The truth alone can release and set men free and in context this liberating truth is the truth about the Messiah, our eternal "Scapegoat" (cf the OT teaching on the scapegoat on the day of atonement described in Lev 16) Who carried away our sin debt forever, having paid the price in full (Jn 19:30)!  Are you still captive to sin? Come to the fountain of blood that flows from Immanuel's veins and be set free so that you might be free indeed.

Related resources: discussion of forgiveness in notes on Matthew 6:12; Matthew 6:14; Matthew 6:15.

In fifteen occurrences aphesis expresses forgiveness (often "remission" in KJV) of sins and is rendered "free" and "release" in its other two occurrences (in Luke 4:18). The preaching of the early church always linked forgiveness with Jesus. He alone is able "to grant repentance to Israel, and forgiveness of sins." (Acts 5:31). The death and resurrection of Jesus put the promises of the OT prophets in perspective, for "all the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name" (Acts 10:43).

Aphiemi means to send away or carry away and brings to mind the ritual on the Jewish Day of Atonement when the high priest sent the scapegoat into the wilderness (Lev 16). The high priest would first kill one of the two goats and sprinkle its blood before God on the mercy seat. Then he would confess Israel’s sins over the live goat, and would have this goat taken into the wilderness to be lost. Christ died to carry away our sins so they might never again be seen.  (Ps 103:12; Mic 7:18 19).

David had personally experienced the depth of God's forgiveness and wrote

"How blessed is he whose transgression is forgiven (aphiemi), whose sin is covered!" (Ps 32:1)

John the Baptist recognized the Lamb Who was to be the "scapegoat" crying out as "he saw Jesus coming to him...

"Behold, the Lamb of God who takes away (a different verb airo) the sin of the world!" (Jn 1:29)

No written accusation stands against us because our sins have been taken away! Sin made us poor, but grace makes us rich.

Forgiveness pictures the act of freeing and liberating one from something that confines.

Aphesis was used in secular Greek as a legal term that meant to repay or cancel a debt or to grant a pardon. Through the shedding of His blood, Jesus Christ actually took the sins of the world upon His own head, as it were, and carried them an infinite distance away from where they could never return. That is the extent of the forgiveness of our trespasses in the New Covenant. Every time we celebrate the Lord's supper we should recall Jesus' words

"this is My blood of the covenant, which is poured out for many for forgiveness (aphesis) of sins." (Mt 26:28)

Peter reminds us of the litmus test that

"Of (Messiah) all the prophets bear witness that through His name everyone who believes in Him receives forgiveness (aphesis) of sins" (Acts 10:43)

Regarding aphesis Vine adds that it

"primarily denotes a dismissal or release....Eleven times it is followed by “of sins,” once by “of trespasses.” Both this and the corresponding verb aphiemi, to send away, signify, firstly, the remission of the punishment due to sins and the deliverance of the sinner from the penalty divinely, and therefore righteously, imposed; secondly, the complete removal of the cause of offense or the ground of the vicarious and propitiatory sacrifice of Christ. Here the forgiveness defines the redemption."

Easton's Bible Dictionary gives a nice synopsis on forgiveness of sins describing it as

"one of the constituent parts of justification (being declared righteous). In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; Acts 13:38; 1Jo 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps 130:4; Mark 2:5). It is offered to all in the gospel."

God forgave us of our sins when we were saved, but now Christ consistently becomes the means of our being forgiven every day of our life. If you want to find a person who will praise God? Find someone who has understands God has forgiven him and who understands that He has freed him to be what GOD wants him to be. When you start living in the victory that God has for you, that is when you become very thankful to God all that He's done for us.

Forgiveness is not an excuse for sin, but to the contrary should be an encouragement for obedience. And, because we have been forgiven, we can forgive others (see note Colossians 3:13). The Parable of the Unforgiving Servant makes it clear that an unforgiving spirit always leads to bondage (Mt 18:21-35).

FORGIVENESS - One day when Stan Mooneyham was walking along a trail in East Africa with some friends, he became aware of a delightful odor that filled the air. He looked up in the trees and around at the bushes in an effort to discover where it was coming from. Then his friends told him to look down at the small blue flower growing along the path. Each time they crushed the tiny blossoms under their feet, more of its sweet perfume was released into the air. Then his friends said, "We call it the forgiveness flower." This forgiveness flower does not wait until we ask forgiveness for crushing it. It does not release its fragrance in measured doses or hold us to a reciprocal arrangement. It does not ask for an apology; it merely lives up to its name and forgives-freely, fully, richly. What a touching example of outrageous forgiveness!

Henry Ward Beecher (1813-87), famous Congregational clergyman, said:

" 'I can forgive, but I can't forget,' is just another way of saying, 'I will not forgive.' "

In other words, genuine forgiveness entails forgetting.

According to Alice Cary (1820-71), a hymn-writer:

"Nothing in this lost world bears the impress of the Son of God so surely as forgiveness."

C. S. Lewis (1898-1963) had an interesting viewpoint reminding us that

"Everyone says forgiveness is a lovely idea," he said, "until they have something to forgive."

Oswald Chambers (1874-1917) said:

"Never build your preaching of forgiveness on the fact that God is our Father and He will forgive because He loves us. . . . It is shallow nonsense to say that God forgives us because He is love. The only ground on which God can forgive me is through the Cross of my Lord."

Billy Graham put it even more directly:

"If His conditions are met, God is bound by His Word to forgive any man or woman of any sin because of Christ.

Someone has expressed forgiveness this way

"We are most like beasts when we kill.
We are most like men when we judge.
We are most like God when we forgive."

Erwin Lutzer wrote that...

Forgiveness is always free. But that doesn’t mean that confession is always easy. Sometimes it is hard. Incredibly hard. It is painful (sometimes literally) to admit our sins and entrust ourselves to God’s care.

D L Moody wrote...

The voice of sin is loud, but the voice of forgiveness is louder.

William Cowper expresses the spirit of forgiveness...

Alas! if my best Friend, who laid down his life for me, were to remember all the instances in which I have neglected him, and to plead them against me in judgment, where should I hide my guilty head in the day of recompense? I will pray, therefore, for blessings on my friends, even though they cease to be so, and upon my enemies, though they continue such.

Puritan Thomas Adams said that...

"Sins are remitted, as if they had never been committed."

John Bunyan added that...

"No child of God sins to that degree as to make himself incapable of forgiveness."

Christians aren’t perfect—just forgiven.

William Cowper wrote the following in Olney Hymns...

Sin enslaved my many years,
And led me bound and blind;
Till at length a thousand fears
Came swarming o’er my mind.

“Where,” said I, in deep distress,

“Will these sinful pleasures end?

How shall I secure my peace,

And make the Lord my friend?”

Friends and ministers said much

The gospel to enforce;

But my blindness still was such,

 I chose a legal course:

Much I fasted, watch’d and strove,

Scarce would shew my face abroad,

Fear’d almost to speak or move,

A stranger still to God.

Thus afraid to trust His grace,

Long time did I rebel;

Till despairing of my case,

Down at His feet I fell:

Then my stubborn heart He broke,

And subdued me to His sway;

By a simple word He spoke,

“Thy sins are done away.”

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Today in the Word - Japanese Symphony - For 32 years, the NHK Symphony, considered by many to be Japan’s best orchestra, and Seiji Ozawa, by far its most renowned conductor, played not a single note together. The feud took place so long ago that Ozawa himself doesn't recall all the details. What he remembers is the humiliation of showing up at a concert hall for a scheduled performance, baton in hand, to find no musicians and no audience. Because of a dispute between Ozawa and the NHK Symphony, the orchestra decided to boycott Ozawa’s concert without telling him. On a Monday night last winter, Ozawa let bygones be bygones and led the NHK Symphony in a charity concert for disabled musicians in Sutory Hall in Tokyo.

Forgiveness is difficult, but it results in beautiful music.

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Our Daily Bread - BEGINNING AGAIN - It was New Year's Day 1929. The University of California at Berkeley was playing Georgia Tech in college football's Rose Bowl. Roy Riegels, a California defender, recovered a Georgia Tech fumble, then turned and scampered 65 yards in the wrong direction! One of Riegels' own teammates tackled him just before he reached the wrong goal line. On the next play, Georgia Tech scored and went on to win.

From that day on, Riegels was saddled with the nickname "Wrong-way Riegels." For years afterward, whenever he was introduced, people would exclaim, "I know who you are! You're the guy who ran the wrong way in the Rose Bowl!"

Our failures may not be as conspicuous, but we've all gone the wrong way, and we have memories that haunt us. Recollections of sin and failure rise up to taunt us at 3:00 in the morning. If only we could forget! If only we could begin again!

We can. When we confess our sins and repent before God, He forgives our past and puts it away. In Christ, "we have redemption through His blood, the forgiveness of sins"—all our sins (Colossians 1:14; 2:13).

It's never too late to begin again. —David H. Roper (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

THINKING IT OVER
What past sins are you carrying today?
To learn more about the forgiveness
that only God can offer, read The Forgiveness Of God.
God's forgiveness is the door to a new beginning.

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Our Daily Bread -  A Unique Offer - Several years ago a group of Christian missionaries met in Delhi, India, with representatives of other religions to discuss their beliefs. In the course of their talks, a member of a major non-Christian religion said to a missionary, "Tell me one thing your religion can offer the Indians that mine can't." The missionary thought for a moment and replied, "Forgiveness! Forgiveness!" Unlike the followers of all other world religions, those who put their hope in Christ have full assurance that their sins are forgiven.

British Bible teacher and lecturer David Pawson says, "I have talked to the most devout Muslims who pray five times a day, have journeyed to Mecca, have fasted during Ramadan, and are more devout than many Christians. But when I ask, 'Do you know if your sins are forgiven?' they've said, 'We don't. We just have to hope for the best.'"

In Colossians 1, Paul gave us the basis on which forgiveness rests--the redemption Christ secured through His death on the cross. But Christ is not merely the founder of a major religion. He is the "image of the invisible God" by whom all things were created (Col 1:15-16). The forgiveness He offers, therefore, is an offer from God Himself. - D J DeHaan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Have you accepted the gift of forgiveness? (see note Romans 6:23).
What family member, neighbor, or co-worker
needs to hear from you about God's offer of forgiveness?

The search for forgiveness ends when you find Christ

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Having trusted Christ as our Savior, we should never cease to glory in His sacrifice for us on the cross. The reality of being identified with Christ in His death, burial, and resurrection should fill us with gratitude in the morning, give us refuge throughout the day, and be a pillow at night upon which to rest.

A small detachment of British troops, surprised by an overwhelm­ing enemy force, fell back under heavy fire. Their wounded lay in a perilous position, facing certain death. They all realized they had to come immediately under the protection of a Red Cross flag if they wanted to survive. All they had was a piece of white cloth, but no red paint. So they used the blood from their wounds to make a large cross on that white cloth. Their attackers respected that grim flag as it was held aloft, and the British wounded were brought to safety (Sir Arthur Conan Doyle, The Great Boer War).

Our enemy not only must respect the blood of Christ shed on Calvary's cross, he also is helpless against it. Christ's blood represents the sacrifice of One whose death removed the guilt and condemnation of our sin and broke its hold over us. It is absolute protection against the accusation of Satan, the defeating remembrances of past sins, and the downpull of our Adamic nature. No wonder we glory in the cross.—D. J. De Haan. (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Calvary stands for Satan's fall.

Colossians 1:15 He is (3SPAI) the image  of the invisible God the firstborn of all creation.  (NASB: Lockman)

Greek: os estin (3SPAI) eikon tou Theou tou aoratou, prototokos pases ktiseos, 
Amplified: [Now] He is the exact likeness of the unseen God [the visible representation of the invisible]; He is the Firstborn of all creation. (Amplified Bible - Lockman)
KJV:  Who is the image of the invisible God, the firstborn of every creature
Lightfoot: He is the perfect image, the visible representation, of the unseen God. He is the Firstborn, the absolute Heir of the Father, begotten before the ages; the Lord of the universe by virtue of primogeniture, and by virtue also of creative agency.
Phillips: ''Now Christ is the visible expression of the invisible God.''  (Phillips: Touchstone)
Wuest: Who is a derived reproduction and manifestation of absolute deity, the invisible deity, who [the Son] has priority to and sovereignty over all creation  (Erdmans) 
Young's Literal: who is the image of the invisible God, first-born of all creation,

AND HE IS THE IMAGE: hos estin eikon:.(Jn 14:9 15:24 2Co 4:4,6)

"He is the perfect image, the visible representation, of the unseen God" (Lightfoot)

Image (1504) (eikon) an artistic representation, as one might see on a coin or statue (an image or a likeness, as in Mt 22.20). Eikon can also refer to a visible manifestation of an invisible and heavenly reality form (see Hebrews 10:1) As used here in Colossians eikon speaks of an embodiment or living manifestation of God.

Eikon is used 20 times in the NAS (Matthew; Mark; Luke; Romans 2x; 1 Corinthians 2x; 2 Corinthians 2x; Colossians 2x; Hebrews; Revelation 8x) and in the NAS is translated as - form, 1; image, 19; likeness, 3. The KJV translates every use with "image."

Eikon is used 29 times in the Greek translation of the Hebrew OT, the Septuagint (LXX), the first use being in Genesis where

"God said "Let Us make man in Our image (LXX = eikon)...." (Genesis 1:26)

The story is told of the slave who saluted General George Washington and to whom Washington returned the salute. When ask about this seemingly unusual behavior, Washington answered that the slave bore the image of God, and thus was worthy of respect.

Paul in fact confirmed that man

"is the image (eikon) and glory of God" (1 Cor 11:7).

Paul went on to add that

"just as we have borne the image (eikon) of the earthy, we shall also bear the image of the heavenly." (1 Cor 15:49)

Paul emphasized that Jesus is the image of the invisible God explaining in the case of unbelievers who are perishing

"the god of this world has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image (eikon)  of God." (2 Cor 4:4)

Believers are now being progressively transformed from a likeness to Adam into a likeness of Christ. Man was created in the image of God but the fall of man defaced this image and  yet did not totally erase it. When one becomes a new creation in Christ a transformation begins taking place. Gradually the Holy Spirit transforms believers into the image of Christ, Who as Paul says here in Colossians 1:15 is Himself the image of the invisible God. And so we read that...

"we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image (eikon) from glory to glory, just as from the Lord, the Spirit." (2 Cor 3:18)

Paul is saying that Jesus is the very stamp of God the Father as He was before the Incarnation Jn 17:5 and is now.

Eikon is the basis for such English terms as icon ( a conventional religious image typically painted or engraved on a small wooden panel and venerated in Eastern Orthodox Churches), "iconography" (the illustration of a subject by drawing), or "iconoclast" (the medieval zealots who broke up religious statues and then anyone who attacks cherished beliefs or practices).

Wayne Detzler explains that...

God created us in His image, and we are to be a living testimony to our Creator. Only one image is ordained by God to represent Him. This is the crown of His Creation, human beings. To form any other image as a representation of God is a violation of the Ten Commandments. Furthermore, it is sheer blasphemy. This was the sin which Paul condemned so strongly in the prologue to his Roman Epistle (see note Romans 1:23)." (Detzler, Wayne A: New Testament Words in Today's Language)

In early Greek the eikon was an engraving of the Emperor's head on a coin but soon was also attached to a statue or a metal image. Likewise eikon was the copy of a picture or the embodiment of a certain virtue. This idea is seen in English phrases such as, "She is the `image' of loveliness."

The Jews rejected all images of God. The Ten Commandments forbade any casting of images, which was the sin into which Aaron fell at the foot of Sinai. In fact, the only image of God which is depicted in Scripture is man (Genesis 1:26). In this connection the New Testament uses the word eikon.

Eikon expresses two ideas.

First, likeness, as in the image on a coin or the reflection in a mirror.

Second, manifestation, with the sense that God is fully revealed in Jesus. Eikon does not denote mere likeness or resemblance. Eikon conveys the meaning that Christ is whatever God is--spiritual, omnipotent, omniscient, holy--all the attributes of the eternal God.

The idea that Paul is conveying with eikon is that the glorified Son sets forth, to those who behold Him, the nature and grandeur of the Eternal Father. The image includes the glorified manhood in which the Eternal Son presents in created and visible form the mental and moral nature of God. Men knew the Father because they had seen the Incarnate Son (Jn 14:9) The heretics falsely viewed Jesus as one among a series of lesser spirits descending in sequential inferiority from God. In this verse Paul refutes that with two powerful descriptions of who Jesus really is - the image or essence of God and the firstborn (see discussion below) or the one pre-eminent over all creation. Paul says that Jesus Christ is not a created being but that Christ is the essence of God made visible in the flesh.  Christ is essentially and absolutely the perfect expression and representation of God the Father.

In the New Testament eikon is used literally by Jesus when asked about paying taxes. In answering He said

"Bring Me a denarius to look at." And they brought one. And He said to them, "Whose likeness (eikon) and inscription is this?" And they said to Him, "Caesar's." (Mark 12:15)

Eikon is used in Revelation in multiple references to the Antichrist or beast who will demand worship from non-believing earth dwellers during Daniel's Seventieth Week, the seven year period preceding the return of Christ to defeat the Antichrist and set up His 1000 year millennial kingdom on earth. An image (eikon) of the beast will be erected as the object of idolatrous worship (see note Revelation 13:14). Participation in the society of the day will be limited to those who worship the image of the beast (see note Revelation 14:9; 11). God will summarily condemn those who have bowed before the beast's image (see notes Revelation 16:2, 19:20). On the other hand, God's eternal glory will be reserved for those who do not fall down before the beast's image (see note Revelation 20:4).

Thayer has this note on synonyms

"Homoioma denotes often not mere similarity but likeness, visible conformity to its object (Ed note: It is important to realize that the resemblance signified by homoioma in no way implies that one of the objects in question has been derived from the other. In the same way two men may resemble one another even though they are in no way related to one another.). Eikon adds to the idea of likeness the suggestions of representation (as a derived likeness) and manifestation."

Trench, defining eikon says

“The monarch’s head on the coin is eikon (Mt 22:20), the reflection of the sun in the water is eikon (Plato), the statue in stone or other material is eikon  (see note Revelation 13:14): and ...the child is the eikon of his parents.” (Trench, R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000)

Lightfoot adds that

"The eikon might be the result of direct imitation like the head of a sovereign on a coin, or it might be due to natural causes like the parental features in the child, but in any case, it was derived from its prototype."

Eikon suggests what is in itself substantial and also gives a true representation of that which it images. The eikon (image) brings before us under the conditions of space, as we can understand it, that which is spiritual’

Wuest sums up with the explanation that

"The Lord Jesus is therefore the image of God in the sense that as the Son to the Father He is derived by eternal generation in a birth that never took place because it always was. Our Lord said, “He that hath seen Me hath seen the Father” (John 14:9). That is, the Son is the exact reproduction of the Father, a derived image. The other idea involved in the word “representation” is that of manifestation, the manifestation of the hidden. The Logos is the revelation of the Unseen Father, whether pre-incarnate or incarnate. Lightfoot says that the idea of the invisible God “must not be confined to the apprehension of the bodily senses, but will include the cognizance of the inward eye also.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

In Greek thought an image shares in reality what it represents. Christ is the perfect likeness of God. The word contains the idea of representation and manifestation and points to His revealing the Father and His pre-existence

The writer of Hebrews in a parallel passage describes Jesus as "the radiance of His (the Father's) glory and the exact representation of His (the Father's) nature..." (see notes Hebrews 1:3)

John adds that

"No man has seen God at any time; the only begotten God, Who is in the bosom of the Father, He (Jesus) has explained (exegeomai = provide detailed information in a systematic manner = English word exegesis = unfolding interpretation thru teaching) Him." (Jn 1:18)

Paul explained that Satan's program was to blind

"the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image (eikon) of God." (2Cor 4:4)

In Philippians Paul reminds us that Jesus

"existed in the form of God, did not regard equality with God a thing to be grasped." (see note Philippians 2:6)

Fanny Crosby (1820-1915) used the image of God as an inspiration to evangelism in her hymn "Rescue the Perishing"

Down in the human heart, crushed by the tempter,
Feelings lie buried that grace can restore;
Touched by a loving heart, wakened by kindness
Chords that are broken will vibrate once more.
Rescue the perishing, care for the dying;
Jesus is merciful, Jesus will save.

OF THE INVISIBLE GOD: tou theou tou aoratou: (1Ti 1:17 6:16 Heb 11:27)

"He in His own person shows us what the invisible God is like" (Translator's NT)

Invisible (aoratos from a = without + horao = see) means not capable of being seen. God not being able to be seen was a central point of Jewish theology. Jesus Christ has enabled finite man to see what the infinite God is like. God is Spirit and is therefore invisible. But in the Person of Christ, God made Himself visible to mortal eyes. In that sense the Lord Jesus is the image of the invisible God . Whoever has seen Him has seen the Father (Jn 14:9).

Image (eikon) also conveys another thought, specifically the idea of “representative.” God had originally placed Adam on the earth to represent His interests, but Adam failed. Therefore, God sent His only begotten Son into the world as His Representative to care for His interests and to reveal His heart of love to man. In that sense, He is the image of God. Christ’s “image” is so genuine that it provides man with a perfect manifestation and exact representation of God. In the person of Jesus Christ incarnate, we see a revelation of the invisible God.

F. F. Bruce adds that it is because man

“bears the image of his Creator that it was possible for the Son of God to become incarnate as man and in his humanity to display the glory of the invisible God”

THE FIRST-BORN OF ALL CREATION: prototokos pases ktiseos:  

"He is the Firstborn, the absolute Heir of the Father, begotten before the ages; the Lord of the universe by virtue of primogeniture, and by virtue also of creative agency" (Lightfoot)

Translated literally like the NASB does, it implies that Christ is included in the created universe, which is inconsistent with the context of the whole passage.

The NIV translation paraphrases "of all creation" as "over all creation" which conveys more clearly the idea that Jesus is not created but is the Creator.

Recognize that this verse is where many of cults come to hang out like vultures seeking unwary prey not equipped with the truth and the sword of the Word. First they read you this verse in Colossians and then take you to Luke 2:7 where the same Greek word is used to describe how Mary

"gave birth to her first-born (prototokos) Son and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn."

The cultist, be they Jehovah's Witnesses or other genre of false teachers, then conclude that "firstborn" clearly implies that Jesus is the first of several children born to Mary as Scripture reveals there were other children born to her, and thus Jesus is in that sense the first created being. One can see how there is some logic (albeit flawed as discussed below) to their argument.

First-born (4416) (prototokos from protos = first, foremost, in place order or time; rank dignity + titko = beget, to bear, bring forth)  can mean first-born chronologically (Lu 2:7), but refers primarily to position, rank, priority of position and emphasizes quality or kind, not time with the idea of "preeminence".

Prototokos is used 8 times in the NT (Luke;  Romans; Colossians 2x; Hebrews 3x; Revelation)

Prototokos is also used of Jesus in Col 1:18,  Romans 8:29, Hebrews 1:6 , and Revelation 1:5 albeit these uses are in somewhat different contexts so be careful not to be confused.

Vine helps untangle these uses by pointing out that in Col 1:18 and Revelation 1:5 (note)  “firstborn” refers to His resurrection, in Romans 8:29 (note) to His position in relationship to the Church, in Hebrews 1:6 (note),  to His Second Advent when the word “again” is place in the right place (the Authorized Version gives a wrong translation, making the “again” seem to introduce a quotation, instead of signifying the second time when God will bring His Son into the world).

In both Greek and Jewish culture, the first-born was the son who had the right of inheritance. He was not necessarily the first one born chronologically.

Although Esau was born first chronologically, it was Jacob who declared the “first-born” in regard to the blessing from Isaac (Jacob speaking to Esau said "First swear to me"; so he swore to him, and sold his birthright (Septuagint translates Hebrew with Greek word prototokos) to Jacob." [Gen 25:33]).

Similarly, Jesus is the One with the right to the inheritance of all creation (cf. Hebrews 1:2 [note]; Rev 5:1-7).

The nation of Israel was figuratively called God’s first-born in Ex 4:22 and Jer 31:9. Though Israel clearly was not the first people born, they held first place or the place of pre-eminence in God’s sight among all the nations (cf Deut 7:7).

Solomon was the preeminent son of David, although he was not the actual first born ("Sons were born to David at Hebron: his first-born [Septuagint translates with Greek prototokos] was Amnon"  2Sa 3:2)  

In Ps 89:27 (Spurgeon's note), God says of the Messiah, “I also shall make him My first-born,” then defines what He means—“the highest of the kings of the earth.”

In Revelation 1:5 [note] Jesus is called “the first-born of the dead,” even though He was not the first person to be resurrected chronologically.

Of all ever raised, He is the preeminent One. Romans 8:29 (note) refers to Him as the first-born in relation to the church. In all the above cases, first-born clearly means highest in rank, not first created.

In no way does the title firstborn indicate that Jesus is less than God. In fact, the ancient Rabbis called Yahweh Himself "Firstborn of the World" (Rabbi Bechai as cited in Lightfoot). In addition, the rabbis also used firstborn as a Messianic title writing that "God said 'As I made Jacob a first-born (cf Ex 4:22), so also will I make King Messiah a first-born (cf Ps 89:27)." (Rabbi Nathan in Shemoth Rabba, cited in Lightfoot)

A T Robertson adds that

"The use of this word (prototokos) does not show what Arius argued -- that Paul regarded Christ as a creature like 'all creation' . . . It is rather the comparative (superlative) force of protos that is used."

A careful reading of verse 16 in context (of verse 17) indicates beyond question that Jesus, the First born, is Jesus the Creator "for by Him all things were created...".

In his well known introduction, John writes that "In the beginning was (imperfect tense = has no beginning and no end)  the Word, and the Word was (imperfect tense) with God, and the Word was (imperfect tense) God. He was (imperfect tense) in the beginning with God. All things came into being by Him, and apart from Him nothing came into being that has come into being." (Jn 1:1-3) So by repetitive use of the imperfect tense, John is saying that before there was a beginning there was the Word. The imperfect tense is used throughout this passage until Jn 1:14 where the tense is aorist (indicating an action at a specific point of time in the past). And so John records that "the Word became (aorist tense = at a specific point in time God entered earth as a Man) flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth." Jesus had always been God and He continued to be God even when He "became" flesh, as is so beautifully expressed in a line from Charles Wesley's famous Christmas hymn...

Hark the Herald Angels Sing
by Charles Wesley Click  to play

Veiled in flesh the Godhead see.
Hail the Incarnate Deity.
Pleased as man with men to appear,
Jesus! Our Immanuel here!

Walter Martin founder of Christian Research Institute ("Bible Answer Man") repeating some of the truths already discussed above, adds that "The word “firstborn” (prototokos) refers not to the first one created or born, but to the one who has the preeminence or the right to rule as an heir has the right to rule over his predecessor’s estate. The same term is used in the Greek translation of the Old Testament (Septuagint or LXX) in Gen 25:33, where Esau actually sells his “right of the firstborn” to Jacob because he is hungry. It is also used in Ex 4:22 by Jehovah regarding Israel as His “firstborn” nation, the nation that receives the blessings of His kingdom. (See also Ps 89:27; Ge 49:3; and Jer 31:9, cf. Ge 41:51–52.) This is the same meaning that “firstborn” carries in Col1:15, 18 regarding Jesus Christ, and in Hebrews 11:17 regarding Isaac, who was Abraham’s “son of promise,” or “firstborn,” but, having been born after Ishmael, not literally his first son born."

Paul teaches truth to refute the deceptive lie of the Gnostics that pictured Christ as one of the aeons (an immeasurably or indefinitely long period of time) by placing him before "all creation" (angels and men). Like eikon we find prototokos in the Alexandrian vocabulary of the Logos teaching (of Philo) and in the Greek Septuagint. Paul takes these words which would have been familiar to his readers and uses them to emphasize the deity of Jesus Christ in His relation to the Father as eikon (Image) and to the universe as prôtotokos (First-born ~ pre-eminent).

Why does Paul place such emphasis on Christ?

Ray Stedman says that the Colossian saints

"were in danger of losing a proper sense of the profound power and eminence of Jesus Christ in their own world. Many Christians are like this today. Many true believers appear to have little sense that Jesus is active in their lives here and now. Some churches seem to treat Jesus as the British treat their monarch: they strip him or her of all political power, and do not expect the sovereign to do anything at all except to look good. They treat their monarchs with great respect and reverence, and pay much lip service, but they really do not expect anything from them. That is the way Christians all too often treat the Lord Jesus. This passage calls us back to face the fact of Who Jesus is: simply, He is in charge of the universe!...This passage is a truly astounding claim. In these brief phrases the apostle points out Christ's nature as God, his work as Creator, and his continuing relationship to the worlds that he has made...the little boy who was drawing pictures on the floor one day as his mother was working. She said to him, "What are you drawing?" He said, "I'm drawing a picture of God." "But no one knows what God looks like," she said. "They will when I get through!" the boy replied. There is a rather profound truth in that story when it is applied to Jesus. It is as though that little baby lying in the manger in Bethlehem is a picture being drawn for us. It would be proper to say of that baby that when he finishes his life's work, men will know what God is like." (See full message Master of the Universe)

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Illustration - In Leonardo Da Vinci’s famous painting of The Last Supper, our Lord’s hands are empty. And therein lies an inspiring story. Da Vinci dedicated three years to this painting, determined that it would be his crowning work. Before the unveiling, he decided to show it to a friend for whose opinion he had the utmost respect.

The friend’s praise was unbounded. “The cup in Jesus’ hand,” he said, “is especially beautiful.” Disappointed at once Da Vinci began to paint out the cup. Astonished, the distinguished friend asked for an explanation. “Nothing,” Da Vinci explained, “must distract from the figure of Christ.”

Da Vinci focused attention solely on Christ by removing the distraction of the cup. Having removed the cup, he had to do something with the hand. The left hand was already outstretched just above the table, lifting, as if to bless and command. Now the right hand, also empty, was also outstretched invitingly. --Source unknown

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Contending Earnestly for the Faith
with Jehovah’s Witnesses

(Resources: See Redi-Answers on Jehovah's Witness Doctrine@ BlueLetterBible) Pilgrimage Through the Watchtower by Kevin R. Quick is also an online apologetic to J W. Or you can download Witnessing to a Jehovah's Witness by C. John Miller.)

Be aware that Jehovah’s Witnesses cite Colossians 1:16 as “proof” that Jesus Christ is not God (see also BlueLetterBible), but rather the first angel that God created.  As discussed above first-born as used in Scripture does not necessarily mean the first one who was born or created but quite often signifies priority in importance or rank rather than birth order. When confronted by a JW who espouses the position that "first born of creation" "proves" that Jesus Christ was created,  turn to [Ps 89:27] (always have your Bible at hand as you talk with the JW!). In context, this verse speaks first about King David, who was the youngest, or last-born son of Jesse—as far away as he could be from being literally first-born. But note what God says about him in the psalm: “Also, I myself shall place him as firstborn (The Greek Septuagint translates the Hebrew here with the same Greek word in Colossians 1:16, prototokos)". You can even use their own Bible translation, the "New World Translation". If they are intellectually honest, they will agree that God did not reverse the order of David’s birth and so the psalmist is not referring to birth order. What the psalmist is referring to was that King David would be elevated in rank, above the others, to the preeminent position, which is exactly how Paul is using prototokos.

Colossians 1:16 For by Him all things were created both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities all things have been created through Him and for Him.  (NASB: Lockman)

Greek: hoti en auto ektisthe (3SAPI) ta panta en tois ouranois kai epi tes ges, ta orata kai ta aorata, eite thronoi eite kuriotetes eite archai eite echousiai; ta panta di autou kai eis auton ektistai, (3SRPI)
Amplified: For it was in Him that all things were created, in heaven and on earth, things seen and things unseen, whether thrones, dominions, rulers, or authorities; all things were created and exist through Him [by His service, intervention] and in and for Him. (Amplified Bible - Lockman)
Lightfoot: For in and through him the whole world was created, things in heaven and things on earth, things visible to the outward eye and things cognizable by the inward perception. His supremacy is absolute and universal. All powers in heaven and earth are subject to him. This subjection extends even to the most exalted and most potent of angelic beings, whether they are called thrones or dominations or princedoms or powers, or whatever title of dignity men may confer on them. Yes: he is the first and he is the last. Through him, as the mediatorial Word, the universe has been created; and unto him, as the final goal, it is tending. In him is no before or after. He is preexistent and self-existent before all the worlds.
Phillips: He existed before creation began, for it was through him that every thing was made, whether spiritual or material, seen or unseen. Through him, and for him, also, were created power and dominion, ownership and authority. In fact, every single thing was created through, and for him.  (Phillips: Touchstone)
Wuest: because in Him were created all things in the heavens and upon the earth, the visible things and the invisible ones, whether they are thrones or lordships or principalities or authorities. All things through Him as intermediate agent and with a view to Him stand created.  (Erdmans) 
Young's Literal: because in him were the all things created, those in the heavens, and those upon the earth, those visible, and those invisible, whether thrones, whether lordships, whether principalities, whether authorities; all things through him, and for him, have been created,

FOR BY HIM: hoti en auto :

As discussed in the previous verse note, Paul now explains why Jesus is referred to as the "firstborn of all creation", the One Who is pre-eminent.

By Him (3754) (en) is literally "in Him", the preposition "in" (Greek = en) denoting that Christ is the sphere within which the work of creation takes place. All the laws and purposes which guide the creation and government of the universe reside in Him. Vine adds that "In Him” "describes Him as the Designer, the One Who, in fellowship with the Father, determined the condition of all things and the laws which govern and control them."

Vincent says:

“In is not instrumental but local; not denying the instrumentality, but putting the fact of creation with reference to its sphere and center. In Him, within the sphere of His personality, resides the Creative will and the creative energy, and in that sphere the creative act takes place. Thus creation is dependent on Him.”

Jehovah's Witnesses New World Translation has this subtle translation "By means of him all (other) things were created in the heavens and upon the earth, the things visible and the things invisible, no matter whether they are thrones or lordships or governments or authorities" They add "other" to make Christ a created being in Col1:15 and one of the "things" He is spoken of as having created.

ALL THINGS WERE CREATED IN THE HEAVENS AND ON EARTH VISIBLE AND INVISIBLE : ta panta ektisthe (3SAPI) ta panta en tois ouranois kai epi tes ges ta horata kai ta aorata : (Ps 102:25-27 Isa 44:24,Joh 1:3 1Co 8:6 Eph 3:9 Heb 1:2,10-12)

All things (3956) (pas) means all without exception!

Note the emphatic repetition of "all things" which would include the seen and the unseen world!  “The universe of things” not “all things severally,” but “all things collectively.”  The phrase literally reads "the all things.”

Vincent says;

“The article gives the collective sense—the all, the whole universe of things. Without the article it would be all things severally.” 

Seven times in six verses Paul mentions “all creation,” “all things” and “everything,” thus stressing that Christ is supreme over all.

Created (2936) (ktizo) in the NT is always used of an act of God creating something out of nothing.

Heavens (3772) (ouranos) refers to the vaulted expanse of the sky with all things visible in it and in context refers to the portion or portions of the universe generally distinguished from planet earth.

Earth (1093) (ge) is planet earth, the terra firma on which we tread.

Visible (3707) (horatos) that which can be seen by the human eye.

Invisible (517) (aoratos from a = without + horao = see) is that which cannot be seen with the physical eye.

Were created is aorist tense which points to the definite historical act of creation.

The psalmist records that

"Of old Thou didst found the earth; and the heavens are the work of Thy hands." (Ps 102:25) (See Spurgeon's note)

Considering Jesus is the Redeemer in the NT, Isaiah's description is especially poignant recording

"Thus says the LORD, your Redeemer, and the one who formed you from the womb, "I, the LORD, am the maker of all things, stretching out the heavens by Myself, and spreading out the earth all alone" (Isa 44:24)

John writes of the Logos, Christ, that

"All things came into being by Him, and apart from Him nothing came into being that has come into being." (John 1:3)

Paul writes to the Corinthians that

"there is but one God, the Father, from Whom are all things, and we exist for Him; and one Lord, Jesus Christ, by Whom are all things, and we exist through Him." (1Cor 8:6)

The writer of Hebrews writes that God

"in these last days has spoken to us in His Son, Whom He appointed heir of all things, through Whom also He made the world." (see note Hebrews 1:2)

The Bible Knowledge Commentary adds that

"The Father is the ultimate Source (efficient Cause), and the Son is the mediating Cause of the world. The Son was the “master Workman” of Creation, “the beginning (arche) of the Creation of God” (Rev 3:14). (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor).

Paul is clearly refuting Gnostic heresies. If Jesus created ALL things (including angelic orders) then He could Himself hardly be a created being.

Can you not see how practical these "deep" truths about Christ are? Since Christ created all things, we owe Him our all in surrender and worship. Since He created us, He understands us and our needs better than we ourselves do.

WHETHER THRONES OR DOMINIONS OR RULERS OR AUTHORITIES: eite thronoi eite kuriotetes  eite archai eite exousiai: (Colossians 2:10,15 Ro 8:38 Eph 1:21 3:10 6:12 1Pe 3:22)

The terms thrones (thronos)...dominions...rulers...authorities supports the premise that the supernatural spirit world is highly organized, even though we may not completely understand this hierarchy at this time. Paul's main point of course is that whatever the specifics of the hierarchy, Jesus created it and is over it all! He later addresses the practical aspect of this truth, exhorting the saints at Colossae

"Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind" (see note Colossians 2:18)

Thrones (2362) (thronos) is used to denote a seat of authority, and hence a symbol of power (Lu 1:52). Then it becomes the synonym for power of the highest order (Rev 13:2), and stands for those who exercise the power. While it may refer to all those who occupy the highest authority, yet probably, in view of the terms that follow, it here stands by metonymy (figure of speech consisting of the use of the name of one thing for that of another of which it is an attribute or with which it is associated) for the highest angelic powers. The point is that these beings, so far from being in any way equal to Christ, are as inferior to Him as a creature is to the Creator. (modified from Vine)

Dominions  (2963) (kuriotes from kúrios = lord, mighty one)  is, literally, a lordship and most probably from the context refers to a certain order of angels, an abstract term being used for a concrete position (see note Ephesians 1:21)

Rulers (746) (arche) means chief, principle,  government and is personified to apply to angels.

Authorities (1849) (exousia) refers to one who has the right and the might.

Vincent says

“The passage is aimed at the angel-worship of the Colossians; showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator.”

Later Paul reminds the Colossian saints  that "in (Christ) you have been made complete, and He is the head over all rule (arche) and authority (exousia)" (see note Colossians 2:10) God disarmed "the rulers (arche) and authorities (exousia)" and " He made a public display of them, having triumphed over them through Him (at the Cross)." (see note Colossians 2:15)

The Message paraphrases this verse as God "stripped all the spiritual tyrants in the universe of their sham authority at the Cross and marched them naked through the streets."

Paul made Christ's position very clear to the Ephesians writing that God

"raised Him (Jesus) from the dead, and seated Him at His right hand in the heavenly places far above all rule (arche) and authority (exousia) and power (dunamis) and dominion (kuriotes), and every name that is named, not only in this age, but also in the one to come. And He put all things in subjection under His feet, and gave Him as head over all things to the church," (see notes Ephesians 1:19; 1:20; 1:21)

In his letter to Philippi Paul wrote that God

"God highly exalted Him (Jesus) and bestowed on Him the name which is above every name, that at the name of Jesus EVERY KNEE SHOULD BOW, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (see note Philippians 2:9; 2:10; 2:11)

Peter adds that Christ 

"is at the right hand of God, having gone into heaven, after angels and authorities (exousia) and powers (dunamis) had been subjected to Him." (see note 1 Peter 3:22)

From these Scriptures is clear that Jesus is not an angel, but the Creator of the angels. He is above the angels, who in fact worship Him and are under His authority. Jesus’ relation to the unseen world, like His relation to the visible universe, proves He is God.

In this verse Paul refers to various categories of angels whom Christ created and rules over. The “Colossian Heresy” seemed taken with an elaborate angelology, which effectively placed angels as mediators between God and man. Paul emphasizes that whatever ranks of spirit beings there may be, Jesus created them all and they all ultimately answer to Him. There is no comment regarding whether these angels are holy or fallen, since He is Lord of both groups. The false teachers had incorporated into their heresy the worship of angels (2:18), including the lie that Jesus was one of them, merely a spirit created by God and inferior to Him. Paul rejected that and made it clear that angels, whatever their rank, whether holy or fallen, are mere creatures, and their Creator is none other than the preeminent One, the Lord Savior, Jesus Christ. The purpose of His catalog of angelic ranks is to show the immeasurable superiority of Christ over any being the false teachers might suggest.

ALL THINGS HAVE BEEN CREATED BY HIM AND FOR HIM: ta panta di autou kai eis auton ektista di autou kai eis auton ektista:

The first “created” in this verse is aorist and in this section the verb is perfect tense indicating that all things were created at a point in time in the past and that they "stand created" or  "remain created." The perfect tense indicates they were created and stand created, speaking of the permanence of the universe, the cause of which rests on Christ far more than on gravity. It is a Christo-centric universe! Entropy in a spiritual sense is devolution from our Creator Christ Jesus. How tragic is this truth! How great the deception that we are evolving toward a higher being. How powerful is the Lie.

By Him (1223) is more literally "through Him" (see study on Through Him), the preposition through (dia ~ by means of) with the genitive indicating that Christ is the immediate instrument of creation.  "For Him" is literally "unto Him" where the preposition "for" (eis) indicates that Christ is the goal of creation. The rabbis taught that the world was created for the Messiah. Two other New Testament verses parallel this description of Christ: “Through Him all things were made” (John 1:3), and Christ the Son is the One “through whom [the Father] made the universe” (see note Hebrews 1:2).

The Bible Knowledge Commentary adds this helpful note stating that

In fact all things were created by Him (di’ autou, instrumental Cause) and for Him (eis auton, final Cause), and in Him (en autō) they hold together (He is the constituting or conserving Cause). Christ is not only the One through whom all things came to be, but also the One by whom they continue to exist." (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor).

Vincent says;

“All things came to pass within the sphere of His personality and as dependent upon it … All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him.… The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him.”

Lightfoot adds that

“As all creation passed out from Him, so does it all converge again towards Him.”

 Wiersbe sums this section up with the observation that

"Everything exists in Him, for Him, and through Him. Jesus Christ is the Sphere in which they exist, the Agent through which they came into being, and the One for whom they were made. Paul’s use of three different prepositions is one way of refuting the philosophy of the false teachers. For centuries, the Greek philosophers had taught that everything needed a primary cause, an instrumental cause, and a final cause. The primary cause is the plan, the instrumental cause the power, and the final cause the purpose. When it comes to Creation, Jesus Christ is the primary cause (He planned it), the instrumental cause (He produced it), and the final cause (He did it for His own pleasure)." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Paul repeats that Jesus was the agent of creation and adds that He is the purpose of it as well! The whole of the cosmos was made for Christ! Not only were we created for Him, through His redemption discussed earlier we have in a sense been "re-created" for Him. Thus Paul writes to the saints on Crete that our great God and Savior Jesus Christ

"gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession ("His special people", "His very own people")  zealous for good deeds." (see note Titus 2:14)

The real issue is then not really whether God created or did not create, but whether or not a person is willing to submit to the AUTHORITY OF GOD'S WORD!

In Romans Paul gives fitting summation of this section writing that 

"from Him and through Him and to Him are all things. To Him be the glory forever. Amen." (see note Romans 11:34)

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Our Daily Bread - FIRST BREATH -Russell Nagy's moving choral anthem "The Promise" contains these words:

Silently by night,
in mortal flesh enshrouded,
He who framed the mountains
draws first breath.
Far from human sight,
the Promise ne'er forgotten
Is in love begotten
to conquer death.
© 1993 by High Street Music

The marvel of Christmas is that the Maker of the mountains took His first breath as a baby. The One who framed the universe assumed human flesh so He could save us. The incarnation is the astounding combination of who descended from heaven to earth, how He arrived, and why He came. "For by Him all things were created...And He is before all things, and in Him all things consist...For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, . . . having made peace through the blood of His cross" (Colossians 1:16-20).

When Jesus took His first breath on earth, a loving promise of God the Father was fulfilled. The Christ-child whom the angels announced and the shepherds proclaimed had come to die.

The baby in the manger was "the image of the invisible God, the firstborn over all creation" (v.15), "in whom we have redemption through His blood, the forgiveness of sins" (v.14). O come, let us adore Him! —David C. McCasland (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

The tiny Baby in the manger is the mighty Creator of the universe.

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Our Daily Bread - WHY ARE WE HERE? - Why are we here? Listen to the opinion of Stephen Jay Gould, a Harvard paleontologist who is regarded as an eminent authority on how life began. Gould says, "We [exist] because one odd group of fishes had a peculiar fin anatomy that could transform into legs for terrestrial creatures; because the earth never froze entirely during an ice age; because a small and tenuous species, arising in Africa a quarter of a million years ago, has managed, so far, to survive by hook and by crook. We may yearn for a "higher" answer - but none exists."

Contrast that godless guesswork with the majestic affirmation of the opening verse of the Bible: "In the beginning God created the heavens and the earth" (Gen. 1:1).

Yes, that's the higher answer! We're here because the Lord Almighty has brought everything into existence by His will and power (Col. 1:16). We're here because a wise, loving Creator wanted us and fashioned us as beings who are able to obey Him, serve Him, trust Him, and love Him.

Which answer do you accept? The answer that we're here because of a series of mindless accidents - the answer that leads to despair? Or do you accept the biblical answer that brings the hope of everlasting love and life? - Vernon C. Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

I sing the mighty power of God
That made the mountains rise;
That spread the flowing seas abroad
And built the lofty skies. -Watts

THE DESIGN OF CREATION POINTS TO THE MASTER DESIGNER.

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Our Daily Bread - LIVE ACCORDINGLY -I heard about an ethics professor who serves as a consultant in major ethical dilemmas and legal cases all over the world. Again and again he provides deep insights into complex moral questions, and his opinions have influenced corporate decisions of global significance. But the professor himself is not ethical. He cheats on his wife, and he embarrasses the university by his public behavior.

Now, this man knows the law. He has deep insights into right and wrong. But his knowledge doesn't affect the way he lives. He's like a pianist who has all the notes in front of him but doesn't play the music. He's like the builder who has all the plans and materials but doesn't build the building properly. He's like so many who live without Christ—the One who created them and has a design for their lives. Everything that exists has been created "through Him and for Him" (Colossians 1:16), and we would be wise to follow His plan.

Like good musicians and expert builders, when we live according to God's design, we will be successful in carrying out His plan for our lives. As the apostle Paul prayed, may we be "filled with the knowledge of His will in all wisdom and spiritual understanding" (v.9). And then, may we live accordingly. —David C. Egner

Master, speak, and make me ready,
When Thy voice is truly heard,
With obedience glad and steady,
Still to follow every word. —Havergal

To know life's purpose, you must know life's Creator

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Our Daily Bread - IT'S ALL FOR HIM - It's a little phrase of just two words at the end of Colossians 1:16—"for Him." Yet that little phrase gives God's own interpretation of history. In those two words He affirms that Jesus is the final and complete explanation of everything.

All that has happened and ever will happen is moving through time toward that climactic hour when every tongue will confess the lordship of Jesus Christ. Every knee, whether in grateful adoration or under compulsion, will then bow to Him (Philippians 2:10-11).

British historian H.A.L. Fisher apparently did not share that view. He sadly confessed, "Men wiser and more learned than I have discovered in history a plot, a rhythm, a predetermined pattern. These harmonies are concealed from me. I can see only one emergency following upon another as wave follows upon wave . . . nothing but the play of the contingent and the unforeseeable."

What about you? Are you overwhelmed by what seems to be the aimless sequence of events? If so, look once more at Jesus—His life, death, resurrection, and promised return. Your troubled heart will be filled with hope and confidence as you realize that there's meaning and purpose for everything in the world—when you live "for Him." —Vernon C Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

One life to live for Christ my Lord,
One life to do my part,
One life in which to give my all
With fervency of heart. —Brandt

Christ showed His love by dying for us; we show our love by living for Him.

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All hail the power of Jesus’ Name!
Let angels prostrate fall;
Bring forth the royal diadem, and crown Him Lord of all.
Bring forth the royal diadem, and crown Him Lord of all
-- Edward Perronet (Play hymn)