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  • PARALLEL BIBLE - Colossians 1:14

    CHAPTERS: Colossians 1, 2, 3, 4     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29




    King James Bible - Colossians 1:14

    In whom we have redemption through his blood, even the forgiveness of sins:

    World English Bible

    in whom we have our redemption, the forgiveness of our sins;

    Douay-Rheims - Colossians 1:14

    In whom we have redemption through his blood, the remission of sins;

    Webster's Bible Translation

    In whom we have redemption through his blood, even the forgiveness of sins:

    Greek Textus Receptus

    1722 ω 3739 εχομεν 2192 5719 την 3588 απολυτρωσιν 629 δια 1223 του 3588 αιματος 129 αυτου 846 την 3588 αφεσιν 859 των 3588 αμαρτιων 266

    Treasury of Scriptural Knowledge

    VERSE (14) -
    Mt 20:28 Ac 20:28 Ro 3:24,25 Ga 3:13 Eph 1:7; 5:2 1Ti 2:6

    SEV Biblia, Chapter 1:14

    en el cual tenemos redencin por su sangre, la remisin de pecados.

    Clarke's Bible Commentary - Colossians 1:14

    Verse 14. In whom we have redemption] Who has paid down the redemption
    price, even his own blood, that our sins might be cancelled, and we made fit to be partakers of the inheritance among the saints in light.

    The clause, dia tou aimatov autou, Through his blood, is omitted by ABCDEFG, and by most others of weight and importance; by the Syriac, Arabic of Erpen, Coptic, AEthiopic, Sahidic, some copies of the Vulgate and by the Itala; and by most of the Greek fathers. Griesbach has left it out of the text. It is likely that the reading here is not genuine; yet that we have redemption any other way than through the sacrifice of Christ, the Scriptures declare not. The same phrase is used Eph. i. 7, where there is no various reading in any of the MSS., versions, or fathers.

    The forgiveness of sins] afesin twn amartiwn? The taking away of sins; all the power, guilt, and infection of sin. All sin of every kind, with all its influence and consequences.

    John Gill's Bible Commentary

    Ver. 14. In whom we have redemption , etc.] Which is an excellent and wonderful blessing of grace saints have in and by Christ; and lies in a deliverance from sin, all sin, original and actual, under which they are held captive, in a state of nature, and by which they are made subject to the punishment of death; but through the sacrifice of Christ it is taken, and put away, finished, and made an end of; and they are freed from the damning power of it, or any obligation to punishment for it; and in consequence of this are delivered from the enslaving governing power of it by his grace and Spirit, and will hereafter be entirely rid of the very being of it: it consists also of a deliverance from the law, the curse and bondage of it, under which they are held on account of sin, the transgression of it; but being delivered from sin, they are also from the law, its accusations, charges, menaces, curses, and condemnation; as likewise out of the hands of Satan, by whom they are led captive; for through the ransom price paid by Christ they are ransomed out of the hands of him that was stronger than they, the prey is taken from the mighty, and the lawful captive delivered by him that has led captivity captive: in short, this redemption is a deliverance out of the hands of all their enemies, and from all evils and misery, the effects of sin, from death, and hell, and wrath to come. The author of it is Christ, the Son of God, the Son of his love, his dear Son: he was called to this work in the council of peace, in which the affair of redemption was consulted; and he agreed to undertake it in the covenant of grace, of which this is a principal article; and being in his constitution, as Mediator, every way fit and proper for it: as man, the right of redemption belonged to him, being the near kinsman of his people, and, as God, he was mighty and able to perform it; as man he had something to offer, and, as God, could make that sacrifice valuable and effectual to all saving purposes; as man, he had compassion on human nature, and, as God, was concerned for things pertaining to his honour and glory. And thus being every way qualified, he was sent, and came on this errand, and has obtained a redemption, which is precious, plenteous, complete and eternal: it is now with him, and in him; and he is made this, and everything else to his people, that they want. The subjects of this blessing are, not angels, but men; and not all men, but some that are redeemed from among men, out of every kindred, tongue, people, and nation; who are called by the name of Jacob, the people of Christ, a peculiar people, and the church of God; and evidentially are such, who have faith in Christ, love to the saints, and good hope of eternal life; who know the grace of God in truth, are made meet to be partakers of the eternal inheritance, being delivered from the power of darkness, and translated into the kingdom of Christ, and are designed by the we in this text: the means by which this blessing is procured, is through his blood . This phrase is left out indeed in the Syriac and Ethiopic versions, and in the Complutensian edition, and in some copies; but rightly stands here, as it does in ( Ephesians 1:7), where there is another clause added, which is here omitted, at the end of the verse, according to the riches of his grace. This is the blood of Christ, his own blood, and not the blood of bulls and goats, and the same with that of the persons he redeems, but untainted with sin; the blood of Christ, as of a lamb without spot and blemish, of original or actual sin, otherwise it would not have been a sufficient redemption price for his people; nor even then, were it not as it was the blood of the Son of God, of one that was God as well as man, whereby it came to have a proper value and efficacy in it to obtain this blessing: Christ's shedding his blood freely on this account is a proof of his great love to his redeemed ones; the efficacy that was in it to answer this purpose shows the dignity and greatness of his person; and it not being to be effected without it, demonstrates the strictness of divine justice, and that the redemption of men is brought about in a way entirely consistent with the righteousness and holiness of God. A particular branch of this blessing follows, and which serves, in some sense, to illustrate and explain it, [even] the forgiveness of sins ; of all sin, original and actual; of heart, lip, and life, secret and open, past, present, and to come; which lies in a nonimputation of sin, a remembrance of it no more, a removing of it entirely out of the way, a covering and blotting it out of sight, so as to be no more visible and legible: this is in Christ, where all spiritual blessings are; nor is it to be had or expected from an absolute God, but from God in Christ, and through him, through his propitiatory sacrifice; for as redemption, so forgiveness of sin is through his blood, which was shed for it; so that it proceeds upon the foot of satisfaction made to the justice of God by a price paid, and is an act of justice as well as grace, and belongs to the same persons as redemption does; hence those that are redeemed are represented as without fault before the throne; and indeed, the reason why their iniquities are blotted out, and will be remembered no more against them, is, because they are redeemed.

    Matthew Henry Commentary

    Verses 9-14 - The
    apostle was constant in prayer, that the believers might be fille with the knowledge of God's will, in all wisdom. Good words will not d without good works. He who undertakes to give strength to his people is a God of power, and of glorious power. The blessed Spirit is the author of this. In praying for spiritual strength, we are no straitened, or confined in the promises, and should not be so in ou hopes and desires. The grace of God in the hearts of believers is the power of God; and there is glory in this power. The special use of thi strength was for sufferings. There is work to be done, even when we ar suffering. Amidst all their trials they gave thanks to the Father of our Lord Jesus, whose special grace fitted them to partake of the inheritance provided for the saints. To bring about this change, thos were made willing subjects of Christ, who were slaves of Satan. All wh are designed for heaven hereafter, are prepared for heaven now. Thos who have the inheritance of sons, have the education of sons, and the disposition of sons. By faith in Christ they enjoyed this redemption as the purchase of his atoning blood, whereby forgiveness of sins, an all other spiritual blessings were bestowed. Surely then we shall dee it a favour to be delivered from Satan's kingdom and brought into tha of Christ, knowing that all trials will soon end, and that ever believer will be found among those who come out of great tribulation.

    Greek Textus Receptus

    1722 ω 3739 εχομεν 2192 5719 την 3588 απολυτρωσιν 629 δια 1223 του 3588 αιματος 129 αυτου 846 την 3588 αφεσιν 859 των 3588 αμαρτιων 266

    Vincent's NT Word Studies

    14. Redemption (apolutrwsin). See on
    Rom. iii. 24. Continuing the image of an enslaved and ransomed people. Omit through His blood.

    Forgiveness (afesin). See on remission, Rom. iii. 25; forgiven, James v. 15. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ajpolutrwsiv by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians 186 "into unity and redemption (apolutrwsin) and communion of powers." The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator.

    In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare Eph. i. 20-23, and Philip. ii. 6-11.

    Robertson's NT Word Studies

    1:14 {In whom} (en hwi). In Christ as in #Eph 1:7. this great sentence about Christ carries on by means of three relatives (en hwi #14, hos #15, hos #18) and repeated personal pronoun (autos), twice with hoti (#15,19), thrice with kai (#17,18,20), twice alone (#16,20). {Our redemption} (tn apolutr"sin). See on Ro 3:24 for this great word (_Koin_), a release on payment of a ransom for slave or debtor (#Heb 9:15) as the inscriptions show (Deissmann, _Light, etc._, p. 327). {The forgiveness of our sins} (ten afesin twn hamartiwn). Accusative case in apposition with apolutr"sin as in #Eph 1:7 ({remission}, sending away, afesis, after the {redemption} apolutrwsis, buying back). Only here we have hamartiwn (sins, from hamartanw, to miss) while in #Eph 1:7 we find paraptwmatwn (slips, fallings aside, from parapiptw).

    CHAPTERS: 1, 2, 3, 4
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29


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