Jesus was the beloved son of god

JESUS WAS THE BELOVED SON OF GOD
EDITED BY GLENN PEASE
New InternationalVersion
For he has rescued us from the dominionof darkness
and brought us into the kingdom of the Son he loves,
New Living Translation
For he has rescued us from the kingdom of darkness
and transferredus into the Kingdom of his dear Son,
English StandardVersion
He has deliveredus from the domain of darkness and
transferredus to the kingdom of his belovedSon,
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics

TranslationInto Christ's Kingdom
Colossians 1:13
T. Croskery
The apostle now proceeds to show how the Father makes us meet for the
inheritance of saints. "Who delivered us from the powerof darkness, and
translated us into the kingdom of the Son of his love."
I. THE ORIGINAL CONDITION OF ALL MEN. They are under "the power
of darkness."
1. Considerthe meaning of this darkness. There is a darkness that is
seasonable;which, in the economyof nature, brings rest and recoveryto man.
This darkness is far different.
(1) It is the darkness of ignorance apart from "the light of life" (John 8:12;
Ephesians 5:13).
(2) It is the darkness of sin (Romans 13:12;2 Corinthians 3:14), blinding men
againstthe truth.
(3) It is the darkness of misery (Isaiah 8:22).
(4) It is the darkness of death (Psalm 88:12).
(5) It is the darkness of hell - " utter darkness."
2.. It is darkness organizedfor the ruin of men. It is "the power of darkness" -
an arbitrary, usurped power, and not "a true kingdom." The prince of
darkness is at the head of this dreary realm and strives to keepall his slaves in
darkness, lest"the light of the knowledge ofthe glory of God in the face of
Christ Jesus shouldshine into them" (2 Corinthians 4:4).
II. THE RESCUE FROM THIS POWER OF DARKNESS. "Who delivered
us." None but God can do this work. The strong man will keephis own till the
strongercome (Luke 11:22). He delivers us in our effectual calling.
1. He enlightens our minds in the knowledge ofChrist, who is "the trite
Light." (John 8:12.)

2. He persuades and enables us to embrace Christ as offeredin the gospel.
(John 6:44; Philippians 2:13.)
3. He renews our wills and causes as to "walk in the light as he is in the light."
(1 John 1:7.)
4.. He clothes us "with the armour of light." (Romans 13:12.)
III. THE NEW KINGDOM OF THE RESCUED CAPTIVES AND ITS NEW
RELATIONS, "And translatedus into the kingdom of the Son of his love."
The word usually suggeststhe transplanting of races and the settlementof
them in a new territory.
1. The significance of the translation.
(1) It implies separation
(a) from the world,
(b) from sin,
(c) from the devil. "Go out from among them, and be ye separate" (2
Corinthians 6:17).
(2) It implies the assumption of entirely new relations. The believer is a
member of a new society - " the kingdom of grace;" is "a fellow-citizenwith
the saints;" is heir of the kingdom of glory. He has a new name, new hopes,
new friends, and works for a new heaven.
2. The new kingdom of the saints. "The kingdom of the Sonof his love."
(1) It is not the kingdom of inferior angels, as errorists might fancy
(Colossians2:8), but that of God's ownSon.
(2) It is a kingdom already in existence.
(3) It is a kingdom that cannotbe shakenlike the kingdoms of earth (Hebrews
12:28).
(4) It is a kingdom that will endure to the end (Luke 1:33).

(5) It is a kingdom in which the number of the possessors willnot diminish the
blessings enjoyedby each.
(6) It is a kingdom in which Christ now reigns by his Word and Spirit; the
saints rejoicing to have him reigning over them.
(7) All the subjects of this kingdom are kings (Revelation1:6). - T. C.
Biblical Illustrator
Who hath delivered us from the power of darkness.
Colossians 1:13, 14
The greatmoral translation
G. Barlow.
I. INVOLVES OUR ENFRANCHISEMENTFROM A STATE OF DARK
CAPTIVITY.

1. The unrenewed are in a realm of moral darkness.(1)Darkness denotes
ignorance — moral blindness about the greatmysteries of being, of sin and
suffering, the deep significance oflife. It is possible to know much about
religion, to hold religious ideas at secondhand; yet be totally in the dark as to
the experience ofthese ideas.(2)Darknessdenotes dangerand misery.
2. In this realm the unrenewedare held in captivity.
3. From this realm God graciouslyliberates. "Who hath delivered us."(1)For
the slaves ofsin there is no help but in God. It is the nature of sin to
incapacitate its victim for self-enfranchisement. He is unwilling to be free.(2)
The word "deliver" means to snatch, or rescue from danger, eventhough the
person seizedmay at first be unwilling to escape,as Lot from Sodom. God
does not force the human will.(3) Our enfranchisementmay be painful.
II. PLACES US IN A CONDITION OF HIGHEST MORAL FREEDOM
AND PRIVILEGE.
1. We are transferred to a kingdom. "Hath translated us into the kingdom."
Powerdetains captives;a kingdom fosters willing citizens. Tyranny has no
law but the will of a despot; a kingdom implies goodgovernment, based on
law. The kingdom of God has an earthly and heavenly aspect, both of which
are governedby one and the same sceptre. It resembles a city divided by a
river, but both parts controlledby the same municipal authority, and having
one common franchise. There is no middle state betweenthe powerof
darkness and the kingdom of grace:all who breathe are either in the one or
the other.
2. We are placedunder the rule of a beneficent and glorious King. "The Son
of His love." The manifestationof Christ is the manifestationof Divine love (1
John 4:9). The kingdom into which believers are translatedis founded on
love: its entire government is carried on by love. The acts of suffering and
death, by which Christ won his kingly dignity, were revelations of love. Under
such a monarch we are sure of protection, guidance, support, and final
victory.
III. IS EFFECTEDBY"REDEMPTION."

1. The means. "ThroughHis blood."
2. The effects.
3. The Author.
(G. Barlow.)
The greatspiritual change
J. Spence, D. D.
I. THE MOMENTOUS CHANGE.
1. Is from the powerof darkness. Darknessis thus personifiedas a monarch,
not a mere force. Under this the Colossianswere living till they receivedthe
gospel. Neitherthe light of their Gentile philosophy nor the fitful course of
their culture could rescue them. The very light that was in them was darkness.
This is the condition of all men naturally. Darknessis —(1) Ignorance. Men
are ignorant of God and themselves (1 Corinthians 2:14). They may learn
lessons ofGod's power and wisdomin creation, admire the literature and
poetry of revelation, and believe in a future state;but they have no true
knowledge oftheir moral condition, of God as their Father, Christ as their
Saviour, or of the blessednessofholiness.(2)It leads to error. In the absence of
light the traveller mistakes his way. Men think they are in the road to heaven
as they wander up and down the bye-paths of religious formality, of their own
resolutions, or of some superstition. Deluded by this darkness they make no
effort to live for God and work out their own salvation.(3)Such a condition
must be one of danger. The belatedtraveller cannot distinguish friend from
foe, land from water. Unconscious of peril, and perhaps thinking of home, he
draws near a precipice, falls over and is killed.(4) Darkness promotes
discomfort and fear. There is a gloomyuncertainty and dread of the future, a
bondage of the soul through the fear of death. He cannotbe happy who knows
not God as his Friend, and has no meetness for the future.
2. The process ofdeliverance.(1)It may involve not a little that is painful. To a
man soundly asleepthe sudden cry of "fire" is not welcome. So this

deliverance involves a distressing inward struggle and the abandonment of
many a pleasure.(2)Whither is the delivered soul brought? He is not rescued
and left to wanderin searchofa home, but has a title and guidance to the
kingdom of God's Son.(a)This kingdom is so calledbecause it belongs to Him
by right, who founded, formed, and rules over it.(b) Something of its
charactermay be learnedfrom His: the Son of God's love (John 3:35). Who
can tell the peace and blessednessofthose subjects on whom God's boundless
love rests.
3. This deliverance is the most important and wonderful event in a man's
history. It is a presentprivilege and prepares for, and is a pledge of the future
inheritance.
4. It is exclusively the work of God.
II. THE DIVINE MEANS FOR THE ACCOMPLISHMENT OF THIS END.
1. A putting forth of poweron the part of the deliverer manifested by the
mediation of Christ. Although the words, "through His blood," are not found
in the earlierMSS., and may have been borrowed from Ephesians 1:7; yet the
text involves their meaning. Men are sold under sin and condemned; from this
state deliverance comes by redemption; redemption implies a price paid; the
ransom is the precious blood of Christ. In His Cross there was a vindication of
God's righteousness and powerto rescue from sin (1 Peter3:18; 1 Peter2:14;
Galatians 3:13; Ephesians 5:2).
2. This redemption is "in Christ." His blood was the ransom, but He is the
Redeemer, and it is only in living union with Him that we can receive its
blessing. Just as we rest and walk in Him have we evidence that we are
amongstthe redeemed.
3. It is easyto see how this redemption must, in effect, be the raising of the
soul to obedience and purity (2 Corinthians 5:17). The blessing characteristic
of redemption: forgiveness. This —
(1)is its first blessing (Romans 5:1).
(2)Its most urgent and momentous blessing.

(3)The most direct, flowing immediately from Christ and reaching us directly
through His expiation.
(4)The blessing which opens the way for all others.
(J. Spence, D. D.)
Redemption
Bp. Davenant.
I. WHO? The Father. And no one else ought to, or could, deliver man, but
God.
1. None other ought, because (as observes)"by this act he would forcibly take
awayfrom the CreatorHis own servant." For so greatis this benefit of
deliverance, that it binds us more than the benefit of creation.
2. But neither could any other deliver. Forhe must necessarilybe stronger
than the devil who could wresthis prey from him (Matthew 12:29). But who
could overcome and bind this prince of darkness exceptthe mighty God
alone? It was He, therefore, who plucked us from him.
II. WHOM, or what sort of persons God delivered? And this consideration
may be twofold.
1. Of those who were to be delivered. Previous to our deliverance we were not
only diseasedand weak, but opposedto our own deliverance (Romans 5.).(1)
Observe the immeasurable love of God, who would deliver such persons:for
no one cares to redeem a thing of no value.(2) The infinite power of God who
delivered man in spite of the devil.
2. As to those who have been delivered; after that they are faithful and holy,
who before were rebels and unholy. "Us" refers to verses 4-6. Hence it is
manifest —(1) The dreams of carnal men of deliverance are vain. The
Israelites, while serving Pharaohand lusting after the fleshpots, were not in
the enjoyment of liberty; so Christians while obeying the devil and delighting
in sin are not delivered.(2) Hence, also, we infer for the consolationofthe

godly that they alone are free; the ungodly, although they glitter in the eyes of
men, are slaves.
III. FROM WHAT? The powerof darkness.
1. From the powerof the devil who is the prince of darkness. We all are born
under his kingdom, so that he workethin us according to his own will. But
this prince of darkness is bruised under the feetof the faithful (Romans
16:20), to whom, by the Spirit of God, new strength is administered to trample
upon this unclean spirit.
2. From the powerof sin, which hath blinded the understanding, corrupted
the will, and placedus in a condition of darkness both as to knowledge and to
spiritual and saving practice (Ephesians 5:8; John 1:5; John 3:19). Now from
this darkness Godhas rescuedus. He pours in the light of faith and imparts
the Spirit of holiness;which blessings being bestowed, this powerand
dominion of sin is dissolved (Romans 6:14).
3. From the powerof hell, i.e., from the miseries and calamities which arise
from the guilt of reigning sin. From the powerof this they are delivered by the
Divine mercy (Romans 8:1). Observe —(1) For instruction. The whole world
is involved in darkness under the devil, neither is there a spark of saving light
before deliver ance;for we are in "the powerof darkness."(2)Forcaution.
The redeemedought to have no fellowship with the works of darkness;for
they are rescuedfrom the powerof the devil and of sin, and, therefore, by
serving these they show them selves to be deserters (Romans 13:12).(3)For
consolation. Although the godly are often troubled yet they are delivered from
a misery comparedwith which all external evils are trifling.
IV. To WHAT?
1. The nature of the translation.(1)The word is borrowed from those who
plant colonies and compel persons to migrate to inhabit some new region. So
God has translatedus from the kingdom of darkness, whichis the native soil
of us all.(2)How hath He translatedus? We may under stand that from the
context. God translates us when He illuminates our hearts by pouring into
them faith, when He changes ourwill by imparting grace;for, being

enlightened and sanctified, a man is by that very act translatedfrom the
powerof darkness into the kingdom of His Son; because He cannotpossibly
be at the same time a citizen of two cities which observe contrary laws. Here
observe, To be delivered it is not enough that we be calledto this kingdom,
and admonished to desert that other.(3) Therefore He is to be regardedwith
the highesthonour, for so colonies are accustomedto regard their founder.
2. What is intended by this word kingdom? The Kingdom of God, Christ,
heaven.(1) Is put for the state of .glory (Matthew 6:33; 1 Corinthians 6:9).
This the saints have by right, and hope, but not m possession.(2)Forthe
promulgation and knowledge ofthe gospel(Matthew 13:11;Matthew 21:43).
But this the saints have only in common with other professors.(3)Fora state
of grace, remissionof sins, renovation, and Divine favour on accountof
Christ, the Mediator;and for the whole multitude of those who are in this
state (Luke 18:21; Romans 14:17). I deem this to be the proper sense of this
expression.
3. Why the apostle calls it the kingdom of the Son, and not of heaven, or of
light. Because—(1)God admits no one to it exceptthrough His Son as
Mediator. He is the channel of grace. ThroughHim its streams flow to us, and
we are planted in the kingdom (Ephesians 1:3, 8).(2) Christ, the Mediator,
receivedit from the Fatherto governit to the end of time (Luke 22:29).(3)
Paul wished to open the wayand make an easytransition for discoursing on
the personof the Son. For he immediately enters upon that doctrine, which he
could not so aptly have proceededto unless he had expresslynamed the
Son.(4)Christ is rightly called the Son of the Father's love, because He hath
the Father's whole and entire love communicated to Him, even as He had His
essence. This is a greatconsolationto the godly man, when he calls to mind
that he is not merely a subject, but a member of Christ so beloved of God. For
hence he derives the hope of obtaining from God whateveris necessaryto
salvation.
(Bp. Davenant.)
I. MAN IS NOW IN SOUL MISERY.
1. Naturally. We are children of wrath by nature.

2. Judiciarily. We are under condemnation.
3. Universally. Soul death hath passedoverall men.
II. MAN NEEDS DELIVERANCE.
1. We are sensible enough of bodily misery, but insensible to soul misery; yet
the former is but to make us sensible of the latter. 'Tis God pulling the rope
without to make the bell speak within.
2. Without our sense of the need of deliverance, that deliverance will never
come.
3. What temporal and eternal horrors are there for the unsaved.
III. MAN MAY BE DELIVERED. Christ "snatched" souls out of darkness
and danger.
1. He moves strongly to save. Snatching speaks anact of force;Christ
overturns all that stands in His way when He puts forth to deliver a soul.
2. He moves swiftly to save. Snatching notes swift motion. There is but a step
betweenhell and that soul that is under the power of darkness;what,
therefore, is done must be done speedily or the soulis lost.
3. Christ moves thoroughly to save. Snatching, speaks a full assuming of that
which was wholly another's. That which I snatch from my enemy in war is
wholly mine own, and Christ, having plucked us out of the hands of Satan,
claims us as his own.
4. Christ moves preventingly. Snatching speaks anact unthought of, force
surprising, the surprised dreaming nothing. Christ catchethsinners in a dead
sleep. Soldiers are sometimes so caught; the devil's soldiers are all so.
5. Christ moves ravishingly. This is love smiling, and the soul is taken.
IV. THE DELIVERED.
1. Love the Redeemer.
2. Obey Him.

(N. Lockyer, M. A.)
The powerof darkness
T. Guthrie, D. D.
I. Look at THE STATE OF NATURE AND SIN AS ONE OF DARKNESS.
Sin is as opposedto holiness as darkness is to light, and as different from
holiness as midnight from noonday. Our state by nature is one of double
darkness. We have neither light nor sight. That we may be saved we require
two things — a medium to see by, and eyes to see with; the revelation of the
gospel, and regenerationofthe Holy Spirit; Christ as an objectfor faith to see,
faith as an eye to see Christ. As inhabitants of a Christian land we already
possessone of these. There is fulness of light, and yet multitudes are wrecked
and perish, and unless He, who gave sight to the blind, touch your eyes their
fate will be yours. There are animals that are born blind; but after a few days
their eyelids are unsealedand they are delivered from the powerof darkness.
But not ten years will do for us such friendly office. Not that we shall be
always blind. Eternity opens the darkesteyes, but when too late, "He lift up
his eyes, being in torment."
1. Darknessis a state of indolence. Night is the proper period for rest. Yet in
its hours of darkness and repose, this city presents no true picture of our state
by nature. We see it where a city sleeps, while eagerangels point Lot's eyes to
the break of day, and urge his tardy steps through the doomed streets of
Sodom. Rouse thee, then, and betake thee to the Saviour. The plague of
Egyptian darkness is, perhaps, the bestillustration. "They saw not one
another, neither rose any from his place for three days." Many a man has not
risen from his place for ten times three years and more. He is no nearer
heaven than he was long, long ago. "Give diligence to make your calling and
electionsure."
2. Darknessis a state of ignorance. Ugliness and beauty, friend and foe, are all
one in the dark, and so are the solid ground and the yawning precipice. Many
a gallant ship has perished in a fog, and many a sinner in guilty ignorance.

The greatestofmistakes is to miss the path of heaven, and yet how many,
turning from Christ, are missing it? Some think that their charities and duties
will save them; others a routine of outward services;others that they may go
on a little longer in sin and then turn.
3. Darknessis a state of danger.(1) As locks and bars prove neither life nor
property is safe at night. The prowling thief, the hiding assassin, the gaudy
tempter, are but types of the greatenemy who takes advantage ofspiritual
darkness to ruin sinners.(2) Such dangeris there in darkness that people have
perished almost at their own doors:and many die at the gate of salvation, and
by the very door of heaven (2 Corinthians 4:4).(3) In respectof its powerover
men what can be compared to mental, moral, and spiritual darkness?(a)Look
at Popery! She immures her votaries in a gloomierdungeon than ever held
her victims. God sends them His blessedWord, but they dare not open it; and,
greatesttriumph of darkness, they refuse instruction. "If the light that is in
thee be darkness, how greatis that darkness?"(b)But how many among
ourselves lie under the delusion that though the happiness they seek in the
world has eluded their grasp, they will yet embrace the mocking phantom!
How many are putting awaythe claims of Christ and their souls to a more
convenient season? Manyfancy themselves safe who are ready to perish.
II. EVEN GOD'S PEOPLE REMAIN IN MORE OR LESS DARKNESS, SO
LONG AS THEY ARE. HERE.
1. They may be in darkness through ignorance.(1)Having abandoned the
works of darkness, and"become children of light," yet all do not enjoy the
same measure of light, nor possessequalpowers of sight; hence those
conflicting views which have separatedbrother from brother.(2) While some
saints enjoy a clearassuranceoftheir salvation, others pass their days in
despondency. By the help of God's Word, their compass, theysucceedin
steering their way to heaven, but it is over a troubled sea, and under a cloudy
sky.
2. They may be in darkness through sin. So long as you walk in the path of
God's commandments you walk in the light; but in turning aside from that we
have withdrawn from it. He that descends into a pit leaves the light, not the

light him. And the deeper the saint sinks in sin, the darker it grows. Godwill
not smile on His child sinning; and that which would befall our world were
the sun withdrawn, befalls his soul; a chilling cold follows on the darkness,
and but for restoring grace death would ensue.
3. They may be in more or less darkness as to their spiritual state. It is easyto
accountfor such a case as David's; but there are casesofreligious desertion
that do not admit of being thus explained. Hear that "My God, My God, why
hast Thou forsakenMe." In such cases,however, Goddoes not leave you
comfortless. Youmay retain your hold when you lose your sight of Him; and
the sun, which has struggledthrough clouds all day long, often breaks forth
into goldensplendour at his setting. Not seldomhave hopes that never
brighten life brokenforth to gild the departing hour.
(T. Guthrie, D. D.)
The unconsciousness ofthe sinner under the mower of darkness
P. Bayne, B. D.
If we lay in some darksome prison leadenwith irons, as many as we could
bear, committed to the custody of some Cerberus-like keeper;how would we
lament our hard fortune? but to lie in such a condition wherein is no light of
knowledge ofGod, leadenwith chains of darkness, hellishlusts of wrath,
covetousness,pride, filthiness, in the custody of the devil himself, this none
bewaileth.
(P. Bayne, B. D.)
The kingdom of Christ
T. Guthrie, D. D.
I. THE IMPORTANCEWHICH CHRIST HIMSELF ATTACHES TO HIS
KINGLY CLAIMS.

1. There are crowns worn by living monarchs of which it would be difficult to
estimate the value. The price paid for their jewels is the leastpart of it. They
costthousands of lives. And yet in His esteem, and in ours, Christ's crown
outweighs them all. He gave his life for it.
2. The connectionbetweenour Lord's sufferings and these claims marks some
of the most touching scenes in His history. The people rejectedHim in His
kingly character. "We will not have this King to reign over us." The soldiers
reviled Him as a King; and His claim to be such was the crime for which He
was crucified. It was a kingly inscription that stoodabove His dying head.
3. Our Lord had the strongesttemptation to abandon these claims;and if He
refused to give them up in the desert when tempted by the devil, when He had
not a morselto eat, and at the bar, when to have parted with them would have
savedHis life, He is not likely to yield them now. He has now no inducement
to do so. A friendless prisoner no more, He stands at the right hand of God,
and claims to reign over all whom He has conqueredby love and redeemed by
blood.
4. Would God we could live up to that truth. How often is it forgotten! eachof
us doing what is right in his own eyes, as though there were no King in Israel.
Oh, that we were all as anxious to be delivered from the poweras we are to
escape the punishment of sin.
II. FROM WHOM CHRIST RECEIVED HIS KINGDOM.
1. Notfrom the Jews. "His own receivedHim not." Once they tried to thrust
royal honours on Him: afterwards they bore Him in royal state to the capital,
and then they crucified Him. The only crown our Lord gets from man is
woven with thorns. Had Christ consentedto rule on their terms the Jews
would have made Him king. Now to-day how many would acceptJesus if He
would allow them to retain their sins. But He accepts notthe crownif sin is to
wield the sceptre.
2. Notfrom His own people. The sceptre which a female hand sways so
gracefully overthe greatest, freestempire in the world was wrenchedtwo
hundred years ago from the graspof a poor popish bigot; and his successor

was borne to the vacantthrone on the arms of a people who considered
crownedheads less sacred than their liberties and religion. Is it by any such
act that Christ is crowned? Is He a popular monarch in this sense? No. Here
the king elects His subjects, not the subjects their king; and in that and other
senses His kingdom is not of this world. Aliens from the commonwealthof
Israel, and enemies to God, it is necessarythat Christ should first choose you
as His subjects, before you canchoose Him as your King. Christ reigns by
conquest, but His reign is not one of terror. He reigns as He conquered, by
love. Enthroned in the heart He rules through the affections.
3. From God. When we look at the two greatoccasions onwhich our Lord was
crowned, what a contrastdo they present. The scene of the first is laid on
earth. Behold Him stripped of His garments, tied to a post, scourged, clothed
with an old purple robe, a wreath of thorns upon His head. Some in bitter
mockerybend the knee as to a Caesarand shout, "Hail, King of the Jews."
Turn now to the other. The cross is vacant, the court empty, and from the
vine-coveredsides of Olivet a band of men are joyfully descending. While the
disciples come down to the world, Jesus goes up to heaven escortedby a host
of angels. His battle over, and the greatvictory won, the Conqueror is now to
be crowned. Behold the scene as revealedby anticipation to the rapt eyes of
Daniel (Daniel7:13).
III. IN WHAT CHARACTER JESUS HOLDS THIS KINGDOM. Not as God
or as man, but as God-man. Our Lord appeared in both these characters at
the grave of Lazarus. "Jesus wept," andyet Deathcowers before His eye. So
on the Sea of Galilee, the Son of Mary sleeps, but raising His hand He said to
the rude storm, "Peace,be still." Those two natures He still retains. As both
God and man He occupies the thrones of grace and providence — holding
under His dominion all worlds; for in Him dwelleth all the fulness of the
Godheadbodily, and He has been made Head over all things to His Church.
Simply as God there could be no addition to His possessions, norcould He
receive them simply as man.
IV. SEEK AN INTEREST IN THIS KINGDOM. Your eternal welfare turns
on that. You must be crownedin heavenor cursedin hell.

1. Are you poor? That is no bar. "Blessedare the poor in spirit."
2. Are you degraded? That does not exclude you from the mercy and grace of
God.
3. Have you done nothing to merit this kingdom? Who has?
4. Though you are not savedby obedience, remember that submission to
Christ's commandment is required of all who belong to His kingdom.
5. In a generalsense we are all His subjects;but in a saving sense Christ's
kingdom is not without, but within. Unless the heart be right with Christ, all is
wrong.
(T. Guthrie, D. D.)
"His dear Son
N. Byfield.
Or more correctly, the Son of His love. Christ is so because —
I. HE IS MOST WORTHYOF ALL OTHERS TO BE LOVED. As Judas is
the "Sonof Perdition," i.e., most worthy to be condemned.
II. HE WAS FROM EVERLASTING BEGOTTEN OF THE LOVE OF HIS
FATHER. He is God's "own" Son.
III. HE IS INFINITELY FILLED WITH A SENSE OF HIS LOVE. "I always
do the things that please Him."
IV. IT IS HE BY WHOM LOVE IS DERIVED INTO OTHERS. He makes all
other sons beloved. They are all loved because ofHim and through Him. He
imparts the lowestgraces.This is all very comfortable.
1. He is like to speed anything He requests the Fatherfor us, and will be sure
to preserve us.
2. He is a King's Son, and infinitely beloved of His Father. How excellent a
thing, then, to be Christ's member.

(N. Byfield.)
Religiona greatchange
Arvine.
In an early period of the ministry of the Rev. John Wesley, he visited
Epworth, in Lincolnshire, where his father had formerly been minister, but
found the people greatly opposedto what they consideredhis new notions. He
tells us, in his journal, that many persons were convinced of the importance of
the truths he delivered from the tombstone of his father, some of whom were
conveyedin a waggonto a neighbouring justice of the peace, to answerfor the
heresy with which they were charged. Mr. Wesleyrode over also. When the
magistrate askedwhatthese persons had done, there was a deep silence;for
that was a point their conductors had forgotten. At length, one of them said,
"Why, they pretend to be better than other people; and, besides, they pray
from morning to night." He asked, "Buthave they done anything besides?"
"Yes, sir," said an old man, "An't please your worship, they have convarted
my wife. Till she went among them, she had such a tongue, and now she is as
quiet as a lamb." "Carrythem back, carry them back," repliedthe justice,
"and let them convertall the scolds in the town."
(Arvine.)
"Translatedus
N. Byfield.
The word is a metaphor, and the comparisonis takenfrom plants in nature,
and there are divers things signified unto us in the similitude. As trees are
translated in winter, not in the spring, so commonly our redemption is applied
in the days of specialaffliction and sorrow:and as the plant is not first fruitful
and then translated, but therefore translated that it may bear fruit, so we are
not therefore redeemedbecause Godwas in love with our fruits; but therefore
translated out of the kingdom of darkness, that we might bring forth fruit

unto God. And as a tree may be truly removed, and new planted, and yet not
presently bear fruit, so may a Christian be truly translated, and yet in the first
instant of his conversionhe may not show forth all the fruit he doth desire. In
particular, translating hath two things in it.
I. PULLING UP. The pulling up of a tree shadows outthree things in the
conversionof a sinner.
1. Separationfrom the world: he cannot be in Christ tahat hath his heart
rooted in the earth, and keeps his old standing amongstthese trees, the wicked
of the world.
2. Deliverance both from original sin in the reign of it (which is the moisture
of the old earth), and also from hardness of heart (for translating hath
removing of the mould and stones that were about the root).
3. Godly sorrow raisedby the sense of the strokes ofthe axe of God's
threatenings, and by the loss of many sprouts and branches that were hidden
in the earth. A Christian cannot escape withoutsorrow;for he hath many an
unprofitable sprout of vanity, and sinful profit and pleasure he must part
with.
II. THE SETTING OF THE TREE NOTES —
1. Our engrafting into Christ by the Spirit of God through faith.
2. Our communion with the saints (the fruitful trees in God's orchard), as also
it notes our preservationby the infusion of the sap of holy graces.Conclusion:
And it is worthy to be noted that He saith "translatedus," to teachus that
there remains in man the same nature after calling that was before;for our
natures are not destroyed in conversion, but translated: there remains the
same faculties in the soul, and the same powers in the body; yea, the
constitution and complexion of man is not destroyed, as the melancholy man
doth not ceaseto be so after conversion, only the humour is sanctifiedunto a
fitness for godly sorrow, and holy meditation, and the easyrenouncing of the
world, etc., and the like may be said of other humours in man's nature.
(N. Byfield.)

The translation
T. Guthrie, D. D.
I. IN DELIVERING HIS PEOPLE FROM THE POWER OF DARKNESS,
CHRIST SAVES THEM FROM ETERNALPERDITION. People talk about
the mercy of God in a way for which they have no warrant in His Word: and
ignoring His holiness, justice, and truth, they lay this and the other vain hope
as a flattering unction to their souls.
II. HOW WE ARE BROUGHT INTO CHRIST'S KINGDOM.
1. By translation.(1)There is a difference betweenbeing transformed and
translated. The first describes a change of character, the secondof state.
These changes are coincident;but the transformation is not complete until the
time for the secondtranslation. Then those who were translated at conversion
into a state of grace, are translatedat death into a state of glory.(2)It is a
greatmistake to suppose that God is only active and man passive in this work.
You may translate a man from one earthly kingdom into another while he is
asleep, and at death a man may be translatedto glory in a state of
unconsciousness;but it is not in this placid waythat sinners pass out of
darkness into Christ's kingdom.
2. This translationis attended by suffering and self-denial. Killed by a blow,
or deprived of existence and consciousness by an opiate, a man may die to
natural life unconsciously, but never to sin. Hence those striking figures of
crucifixion. But the crownis worthy of the cross. True there is much more
pain in going to hell than to heaven, and although this were not, one hour of
glory will recompense allthe sufferings of earth. But be assuredthat as it is
among pangs and birth struggles that a man is born the first time, so when he
is born again, Christ baptizes with fire. How often has waterfallen on the
calm brow of a sleeping infant who has been translated thus into the visible
Church. But a fiery baptism! Cana man take fire into his bosom and not be
burned? God is a consuming fire to His people's sins, and He cannot be so
without them knowing it.

3. In this translation Godand man are active. Our Lord ascendedfrom earth
to heaven without effort; not so His people from nature unto grace. We
receive salvation, still we must put forth our hand to take it, as a drowning
man clutches the saving rope. God works in grace as in nature; helps the man
who helps himself. The reasonwhy men are not savedis not that God hath
forgottento be gracious, orthat the blood of Christ has lost its efficacy;but
because men will take no pains to be saved.
(T. Guthrie, D. D.)
The duty of thankfulness for the deliverance
P. Bayne, B. D.
If we had some grievous tyrant ruling overus, and God should take him away
and seta prince of singular clemencyover us, should not the blessing of all the
kingdom come upon Him for so singular a change? But when He takeththe
devil's iron yokes off our necks and bringeth us under the kingdom of that
most meek King who will not bruise a broken reed, nor quench the smoking
flax, here none in comparisonis thankful.
(P. Bayne, B. D.)
God is the Deliverer
J. L. Nye.
King Theodore kept two or three British subjects in prison, and no entreaty,
expostulation, threat, could induce him to release them. At last the British
nation arose andsaid, "At all costs the prisoners must be released;" and so
GeneralNapier led his army along the defiles over the mountains. At length
he came to Magdala, the capital of Abyssinia. King Theodore was conquered
and slain, and so GeneralNapierascendedto the capital. But perhaps some of
you do not know that as GeneralNapier rode into the city, those captives,
bowed down with their long imprisonment, came near to him, and laid their

hands upon his horse's saddle and thanked him as their deliverer. He said to
them, "Do not thank me; God is the deliverer. The Christians in England have
been praying for you."
(J. L. Nye.)
COMMENTARIES
Ellicott's Commentary for English Readers
[2.The Doctrine of Christ.
(1) His SALVATION AND REDEMPTION ofus all (Colossians1:13-14).
(2) His NATURE AS THE IMAGE OF THE INVISIBLE GOD, the creator
and sustainerof all things heavenly and earthly (Colossians1:15-17).
(3) His HEADSHIP OF THE CHURCH (Colossians 1:18).
(4) His MEDIATION, reconciling all to God, first generally stated, then
applied especiallyto the Colossians (Colossians 1:19-23).]
(13-23)In this we have the greatcharacteristic sectionofthis Epistle,
distinguished from corresponding parts of the Epistle to the Ephesians by the
explicit and emphatic stress laid upon the divine majesty of Christ. It
corresponds very closelywith the remarkable passageopening the Epistle to
the Hebrews. In the Epistles of the preceding group, to the Corinthians,
Galatians, and Romans, chief and almost exclusive prominence is given to the
universal mediation of Christ, as justifying and sanctifying all the souls of
men. In these Epistles (this truth being accepted)we pass on to that which
such universal mediation necessitates—the conceptionofChrist as the Head
of all createdbeing, and as the perfect manifestationof the Godhead. The
former is the key-note of the Ephesian Epistle; the latter is dominant here,
although the former remains as an undertone; as also in the greatpassageof

the Epistle to the Philippians (Colossians2:6-11), speaking ofHim as “in the
form of God,” and having “the Name which is above every name.” The
especialreasonfor St. Paul’s emphatic assertionofthe great truth here we see
in the next chapter. But it is clearthat it comes naturally in the order of
revelation, leading up to the full doctrine of, “the Word” in St. John. As the
spiritual meaning of the Resurrection, the greatsubject of the first preaching,
had to be sought in the Atonement, so the inquiry into the possibility of an
universal Atonement led back to the Incarnation, and to Christ as pre-existent
from “the beginning” in God.
(13, 14) We enter on this greatpassage, as is natural, and accordantwith St.
Paul’s universal practice, through that living and practical truth of our
redemption in Christ Jesus, whichin the earlierEpistles he had taught as the
one thing needful (1Corinthians 2:2).
(13) Who hath delivered us from the power of darkness.—“Delivered” is
“rescued,” properlyapplied to dragging a personout of battle or the jaws of
danger. “The powerof darkness” (see Luke 22:53)is, of course, the powerof
evil, permitted (see Luke 4:6) to exist, but in itself a usurped tyranny (as
Chrysostomexpresses it), not a true “kingdom. Salvation is, first of all, rescue
from the guilt and bondage of sin, to which man has given occasionby his own
choice, but which, once admitted, he cannot himself break. It is here described
in its first origination from the love of the Father. “Godso loved the world,
that He gave His only begottenSon.”
And hath translated us . . .—The word “translated” is a word properly
applied to the transplanting of races, and the settlementof them in a new
home. Salvation, begun by rescue, is completed by the settlementof the
rescuedcaptives in the new kingdom of Christ. The two acts, indeed, are
distinct, but inseparable. Thus baptism is at once “for the remission of sins”
and an “entrance into the kingdom of God.”
His dear Son.—The originalis far more striking and beautiful. It is, “The Son
of His love,” corresponding to “the beloved” of the parallel passagein the
EphesianEpistle (Colossians1:6), but perhaps going beyond it. God is love;

the Sonof Godis, therefore, the “Sonof His love,” partaking of and
manifesting this His essentialattribute.
In whom we have . . .—This verse corresponds verbally with Ephesians 1:7,
where see Note. From the love of the Father, the first cause ofsalvation, we
pass to the efficient cause in the redemption and propitiation of the Son.
Colossians 1:15-17 pass from Christ as our Mediatorto Christ as He is in
Himself from all eternity, “the image of the invisible God,” and as He is from
the beginning of time, the creatorand sustainerof all things in heavenand
earth. What was before implied is now explicitly asserted;what was before
emphatic ally assertedis now takenfor granted, and made the stepping-stone
to yet higher and more mysterious truth.
Matthew Henry's Concise Commentary
1:9-14 The apostle was constantin prayer, that the believers might be filled
with the knowledge ofGod's will, in all wisdom. Good words will not do
without goodworks. He who undertakes to give strength to his people, is a
God of power, and of glorious power. The blessedSpirit is the author of this.
In praying for spiritual strength, we are not straitened, or confined in the
promises, and should not be so in our hopes and desires. The grace ofGod in
the hearts of believers is the power of God; and there is glory in this power.
The specialuse of this strength was for sufferings. There is work to be done,
even when we are suffering. Amidst all their trials they gave thanks to the
Father of our Lord Jesus, whosespecialgracefitted them to partake of the
inheritance provided for the saints. To bring about this change, those were
made willing subjects of Christ, who were slaves of Satan. All who are
designedfor heavenhereafter, are prepared for heavennow. Those who have
the inheritance of sons, have the educationof sons, and the dispositionof sons.
By faith in Christ they enjoyed this redemption, as the purchase of his atoning
blood, whereby forgiveness ofsins, and all other spiritual blessings were
bestowed. Surely then we shall deem it a favour to be delivered from Satan's
kingdom and brought into that of Christ, knowing that all trials will soonend,

and that every believer will be found among those who come out of great
tribulation.
Barnes' Notes on the Bible
Who hath delivered us from the power of darkness - The powerexerted over
us in that dark kingdom to which we formerly belonged - the kingdom of
Satan. The characteristic ofthis empire is darkness - the emblem of:
(1) sin;
(2) error;
(3) misery and death.
Over us, by nature, these things had uncontrollable power; but now we are
delivered from them, and brought to the enjoyment of the privileges of those
who are connectedwith the kingdom of light. Darknessis often used to
representthe state in which men are by nature; compare Luke 1:79; Acts
26:18;Romans 13:12;1 Peter2:9; 1 John 2:8.
And hath translated us - The word rendered here "translated" is often used in
the sense ofremoving a people from one country to another; see Josephus,
Ant. ix. 11. 1. It means, here, that they who are Christians have been
transferred from one kingdom to another, as if a people were thus removed.
They become subjects of a new kingdom, are under different laws, and belong
to a different community. This change is made in regeneration, by which we
pass from the kingdom of darkness to the kingdom of light; from the empire
of sin, ignorance, and misery, to one of holiness, knowledge,and happiness.
No change, therefore, in a man's life is so important as this; and no words can
suitably express the gratitude which they should feelwho are thus transferred
from the empire of darkness to that of light.
Jamieson-Fausset-BrownBible Commentary
13. from—Greek, "outof the power," out of the sphere in which his power is
exercised.
darkness—blindness, hatred, misery [Bengel].

translated—Thosethus translated as to state, are also transformed as to
character. Satanhas an organized dominion with various orders of powers of
evil (Eph 2:2; 6:12). But the term "kingdom" is rarely applied to his usurped
rule (Mt 12:26);it is generally restrictedto the kingdom of God.
his dearSon—rather as Greek, "the Son of His love":the Sonon whom His
love rests (Joh 17:26;Eph 1:6): contrastedwith the "darkness" where allis
hatred and hateful.
Matthew Poole's Commentary
The powerof darkness, which signifies the sadness and despair of the
damned, Ephesians 6:12 Judges 1:8, that they who are made meet to walk in
the light as children of the light, Ephesians 5:8, are eternally freed from. The
word which the apostle useth to express God’s delivering of believers from the
powerof sin and Satanis very emphatical, signifying a gratuitous freedom,
where a stranger hath delivered him from slaverywho did not deserve it, nor
then desire it, Mark 3:27 Luke 1:74,79 Eph 2:2,5,6 Heb 2:14,15, though he
was held fastas in fetters of iron. And which is more, he adds another word,
hath translated us into the kingdom of his dear Son; intimating he did not
leave us as Adam was before the fall, but transport us without any precedent
will of ours, by the effectualcallof his insuperable grace, John6:44 1
Thessalonians 2:12 1 Peter2:9, from the dominion of Satan, into that of his
own Son, the Son of his love, Matthew 3:17 17:5 Ephesians 1:6, amongsthis
subjects and servants, where he reigns, in his kingdom of grace, Matthew
13:11, where Christ dwells in the heart by his Spirit, that is united to him by
faith, Ephesians 3:17 Ephesians 4:12,13 Heb 12:22,23;and of glory indeed in
our Head, Colossians 1:24, with Ephesians 2:6, by right of adoption, Romans
8:17, and hope of salvationthrough him promised by the omnipotent and true
God, Romans 8:24 1 Thessalonians 5:23,24Tit1:2; who may wellcall it the
kingdom of his dear Son, in that he admits none into it but by the mediation of
his Son, who makes his subjects willing, Psalm 110:3, and receivedthis
government of his Father, Matthew 28:18 Luke 22:29 Ephesians 1:6,7;of

whose dearSon Paul hath more to say, to the comfort of his faithful subjects
at Colosse, and every where.
Gill's Exposition of the Entire Bible
Who hath delivered us from the power of darkness,.... Thatis, from the power
of Satan; see Acts 26:18, who, though once an angelof light, is now darkness
itself, and is reservedin chains of darkness;he is a ruler of the darkness of
this world; his kingdom is a kingdom of darkness;and he blinds the minds of
them that believe not, keeps them in darkness, andincreases the natural
darkness of their minds; he delights in works ofdarkness, and tempts men to
them; and his everlasting state and portion will be blackness ofdarkness:his
powerover men, in a state of unregeneracy, which he usurps, and is suffered
to exercise, is very great;he works effectuallyin them, and leads them captive
at his will; and nothing less than the powerof God, who is strongerthan the
strong man armed, candeliver out of his hands; and which is at leastone part
of the mercy for which thanks are here given; See Gill on Luke 22:53;with the
Jews, one of the names of Satanis "darkness" (e). Moreover, the darkness of
sin, ignorance, and unbelief, with which God's elect, while in a state of nature,
are surrounded, and, as it were shut up and imprisoned, so that they have not
the leastspark of true spiritual light and knowledge, maybe also meant;
under the powerof which they are to such a degree, that they know nothing of
God in Christ, of the way of salvationby him, or of the work of the Spirit on
their souls, or of the doctrines of the Gospelin an experimental manner; and
so they continue, till, by an almighty power, they are turned from darkness to
light; when, by powerful grace, they are plucked as brands out of the burning,
and delivered from wrath to come, and from that utter darkness of misery
and destruction their ways of sin and darkness led and exposedthem to. This
deliverance is wrought out for them in the effectualcalling, when they are
internally called, and powerfully brought out of this darkness, by introducing
light into them, revealing Christ in them, causing the prince of darkness to
flee from them, and the scales ofdarkness andblindness to fall from their
eyes;and which is both an instance or the wonderful grace of God, and of his
almighty power, and in which lies in part the saints' meetness for the
inheritance; for these words are, in some sort, explanative of the former; for
so long as a person is under the power of darkness, he cannot be meet for an

inheritance which is in light: it follows, as another branch of this mercy, for
which thanks are given,
and hath translatedus into the kingdom of his dear Son; not into the kingdom
of glory; for though the saints are heirs of it, and rejoice in hope of it, they
have not yet an entrance into it; which they will have abundantly when Christ
shall introduce them into it, not only as his Father's, but as his own kingdom
and glory: but the kingdom of grace is here meant, or that state of grace, light,
and life, which such are brought into, when rescuedout of Satan's hands, and
recoveredout of their former state of ignorance and infidelity; when they are
by the drawings of the Father, by his powerful and efficacious grace,brought
to Christ, and, in the day his poweron their souls, are made willing to submit
to his righteousness,and to embrace him as the alone Saviour and Redeemer,
and be subject to him as King of saints, observing his commands, keeping his
ordinances, and walking in his statutes and judgments with other saints, in a
Gospelchurch state; which is Christ's kingdom here on earth, where he reigns
as King over God's holy hill of Zion, being set there by his Father, from whom
he has receivedthis kingdom, and will deliver it to him, when it is complete
and perfect. Now those whom Jehovahthe Father snatches out of Satan's
hands, and breaks in upon their souls with divine light and knowledge, he
brings into such a state, and into this kingdom of Christ, who is called"his
dear Son":or "the Sonof his love";or "his Sonof love";who being his Son
by nature, of the same nature with him, and equal to him, always was, is, and
will be, the object of his love, complacency, and delight; as he cannot be
otherwise, since he is the brightness of his glory, and the express image of his
person; and even as this Sonof his is in an office capacity, as the Mediator
betweenGod and man, he is his elect, in whom his soul delights; and he is
always wellpleasedwith all the chosenones in him, who are the sons of God
through him, and always beloved in him. This clause is added, partly to
distinguish the kingdom of Christ, into which the saints are brought in this
life, from the kingdom of the Father, or the ultimate glory they shall possess
hereafter;and partly to express the security of the saints, and their
continuance in the love of God, being in the kingdom, and under the care and
government of the Son of his love; and also to make way for what the apostle

has further to discourse concerning the person, office, and grace of Christ, in
the following verses,
(e) Shirhashirim Rabba, fol. 25. 4.
Geneva Study Bible
Who hath delivered us from the power of darkness, and hath translatedus
into the kingdom of his dear Son:
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Colossians 1:13. A more precise elucidationof the divine benefit previously
expressedby τῷ ἱκανώσαντι … φωτί. This verse forms the transition, by
which Paul is led on to the instructions as to Christ, which he has it in view to
give down to Colossians1:20.[21]
ἐκ τῆς ἐξουσ. τοῦ σκοτ.]τοῦ σκοτ. is not genitive of apposition (Hofmann),
but, corresponding to the εἰς τὴν βασιλείανthat follows, genitive of the
subject: out of the power, which darkness has. The latter, as the influential
powerof non-Christian humanity (of the κόσμος, whichis ruled by the devil,
Ephesians 2:2), is personified; its essence is the negationof the intellectual and
ethical divine ἀλήθεια, and the affirmation of the opposite. Comp. Luke
22:53;Matthew 4:16; Acts 26:18;Romans 13:12; Ephesians 5:8; Ephesians
6:12, et al. The act of the ἑῤῥύσατο has taken place by means of the
conversionto Christ, which is the work of God, Romans 8:29 f.; Ephesians 2:4
ff. It is to be observed, that the expressionἐκ τ. ἐξουσ. τ. σκότους is chosenas
the correlative of ἐν τῷ φωτί in Colossians 1:12.
καὶ μετέστησεν] The matter is to be conceivedlocally(εἰς ἕτερον τόπον, Plat.
Legg. vi. p. 762 B), so that the deliverance from the power of darkness
appears to be united with the removing awayinto the kingdom, etc. Comp.

Plat. Rep. p. 518 A: ἔκ τε φωτὸς εἰς σκότος μεθισταμένωνκαὶ ἐκ σκότους εἰς
φῶς.
εἰς τὴν βασιλ. κ.τ.λ., that is, into the kingdom of the Messiah, Ephesians5:5; 2
Peter1:11; for this and nothing else is meant by ἡ βασιλεία Χριστοῦ (τοῦ
Θεοῦ, τῶν οὐρανῶν) in all passagesofthe N. T. Comp. Colossians4:11; and
see on Romans 14:17;1 Corinthians 4:20; Matthew 3:2; Matthew 6:10. The
aoristμετέστ. is to be explained by the matter being conceivedproleptically
(τῇ γὰρ ἐλπίδι ἐσώθημεν, Romans 8:24), as something already consummated
(comp. on ἐδόξασε, Romans 8:30). Thus the kingdom which is nigh is, by
means of their fellowshipof life with their Lord (Ephesians 2:6), as certain to
the redeemedas if they were already translated into it. The explanation which
refers it to the Christian church (so still Heinrichs, Bähr, Huther, and most
expositors)as contrastedwith the κόσμος, is just as unhistorical as that which
makes it the invisible inward, ethicalkingdom (see especiallyOlshausen,
following an erroneous view of Luke 17:21), to which also Bleek and Hofmann
ultimately come. Certainly all who name Christ their Lord are under this king
(Hofmann); but this is not yet his βασιλεία; that belongs to the future αἰών,
Ephesians 5:5; 1 Corinthians 6:9 f., 1 Corinthians 15:24;1 Corinthians 15:50;
Galatians 5:21, et al.; John 18:36.
τῆς ἀγάπης αὐτοῦ]in essentialmeaning, indeed, nothing else than τοῦ υἱοῦ
αὐτοῦ τοῦ ἀγαπητοῦ (Matthew 3:17;Matthew 17:5, et al.), or τοῦ υἱοῦ τοῦ
ἀγαπητοῦ αὐτοῦ(Matthew 12:18;Mark 12:6), but more prominently singling
out the attribute (Buttmann, Neut. Gr. p. 141 [E. T. 162]):of the Son of His
love, that is, of the Son who is the object of His love, genitive of the subject.
Comp. Genesis 35:18 : υἱὸς ὀδύνης μου. Entirely parallel is Ephesians 1:6 f.:
ἐν τῷ ἠγαπημένῳ, ἐν ᾧ ἔχομενκ.τ.λ. Augustine, de Trin. xv. 19, understood it
as genitive of origin, making ἀγάπη αὐτοῦ denote the divine substantia.[22]So
againOlshausen, in whose view the expressionis meant to correspondto the
Johannine ΜΟΝΟΓΕΝΉς.This is entirely without analogyin the N. T. mode
of conception, according to which not the procreation(Colossians1:15), but

the sending of the Son is referred to the divine love as its act; and the love is
not the essenceofGod (in the metaphysical sense), but His essential
disposition (the essence in the ethical sense), evenin 1 John 4:8; 1 John 4:16.
Consequently it might be explained: “of the Son, whom His love has sent,” if
this were suggestedby the context; so far, however, from this being the case,
the language refers to the exalted Christ who rules (βασιλείαν). The
expressionitself, Ὁ ΥἹῸς Τῆς ἈΓΆΠ. ΑὐΤΟῦ, is found in the N. T. only here,
but could not he chosenmore suitably or with deeperfeeling to characterize
the opposite of the God-hated element of σκότος, which in its nature is directly
opposedto the divine love. The view, that it is meant to be intimated that the
sharing in the kingdom brings with it the ΥἹΟΘΕΣΊΑ(Huther, de Wette),
imports what is not expressed, and anticipates the sequel. Holtzmann without
ground, and unfairly, asserts thatin comparisonwith Ephesians 1:6 our
passagepresents “stereotypedmodes of connectionand turns of an
ecclesiasticalorator,” under which he includes the Hebraizing Ὁ ΥἹῸς Τῆς
ἈΓΆΠΗς ΑὐΤ. as being thoroughly un-Pauline—as if the linguistic resources
of the apostle could not even extend to an expressionwhich is not indeed
elsewhere usedby him, but is in the highest degree appropriate to a specially
vivid sense of the divine actof love; something sentimental in the best sense.
[21] This Chiristologicaloutburst runs on in the form of purely positive
statement, although having already in view doctrinal dangers of the kind in
Colossae.According to Holtzmann, the Christologybelongs to the compiler;
the whole passage, vv. 14–20, is forcedand without motive, and it is only in
ver. 21 that we find the direct sequelto ver. 13. The latter statementis
incorrect. And why should this excursus, as a grand basis for all the
exhortations and warnings that follow, be held without due motive?
Holtzmann forms too harsh a judgment as to the whole passageColossians
1:9-23, when he declares it incompatible with any strict exegeticaltreatment.
[22] Theodore ofMopsuestia finds in the expressionthe contrastthat Christ
was the Son of God οὐ φύσει, ἀλλʼ ἀγάπῃ τῆς υἱοθεσίας.

Expositor's Greek Testament
Colossians 1:13. Paulnow explains how God has qualified them for their
share in the heavenly inheritance. On this passageActs 26:18 should be
compared; the parallels extend to Colossians1:12;Colossians 1:14 also.—
ἐρύσατο. The aorist refers to the time of conversion. The metaphor implies the
miserable state of those delivered and the struggle necessaryto deliver
them.—ἐξουσίας:“ubi τῇ βασιλείᾳ opponitur, esttyrannis” (Wetstein, so also
Chrys., Lightf., Kl[6]). This would heighten the contrastbetweenthe power of
darkness and the “kingdomof the son of His love”. But Abbott argues forcibly
againstthis view, especiallywith relationto the N.T. usage. He quotes
Revelation12:10, ἡ βασιλεία τοῦ Θεοῦ ἡμῶν καὶ ἐξουσία τοῦ Χριστοῦ αὐτοῦ,
where the contrastobviously cannot be maintained. Grimm takes the term as
a collective expressionfor the demoniacalpowers;and Klöpper says that in
Paul ἐξ. is not a mere abstractterm, but signifies the possessorsofpower.
Here, however, he rightly sees that the contrastto βας. makes this meaning
inappropriate, and that for it ἐρύς. ἀπό would have been expectedrather than
ἐρύς. ἐκ. Accordingly he interprets it as the dominion possessedby the
(personified) darkness.—τοῦ σκότους:takenby Hofmann as a genitive of
apposition, but the obvious interpretation is to take it as a subjective genitive,
the dominion which darkness exercises. We should have expectedsimply “out
of darkness” to correspondto “in light,” but Paul changes the form, partly to
insist that the darkness is not a mere state but exercises anactive authority,
partly to secure a parallel with the kingdom of God’s Son. But we are not
justified (with Mey., Kl[7]) in personifying σκότος, for the primary contrastis
with φωτί not υἱοῦ.—μετέστησεν. Wetsteinquotes Jos., Ant., ix., 11, 1
(Tiglath-Pileser’s deportationof N.E. Israel), and Lightfoot thinks that this
use of the word suggestedthe choice ofit here, and this is made more
probable by the addition of εἰς τ. βας. Meyer, however, quotes a striking
parallel from Plato, where no such reference is present: ἔκ τε φωτὸς εἰς
σκότος μεθισταμένωνκαὶ ἐκ σκότους εἰς φῶς (Rep., p. 518 A).—βασιλείαν.
Meyer insists that this is the Messianic kingdom, and as the realisationof this
lay in the future to Paul the clause must have a proleptic reference, citizenship
in the kingdom being guaranteedby their conversion. But the argument rests
on a false premiss, for in 1 Corinthians 4:20, Romans 14:17, the sense is not

eschatological. Nor, indeed, can it be so here, for the translation into the
kingdom must have taken place at the same time as the deliverance.—υἱοῦ τῆς
ἀγάπης αὐτοῦ. Augustine, followedby Olshausenand Lightfoot, takes ἀγάπης
as a genitive of origin, and interprets, the Son begottenof the essence ofthe
Father, which is love. This has no parallel in the N.T., and rests, as Meyer
points out, on a confusion of the metaphysical with the ethical essenceofGod.
The phrase is practicallyequivalent to His beloved Son, but is chosenfor the
sake ofemphasis to indicate His greatness andthe excellence ofHis kingdom.
There is, perhaps, the further thought that the love which rests on the Son
must rest also on those who are one with Him.
[6] Klöpper.
[7] Klöpper.
Cambridge Bible for Schools andColleges
13–14.The thought pursued: the greatnessoftheir Redemption, and of their
Redeemer
13. hath delivered] Better, delivered, rescued. The time-reference is the same
as that of “qualified us,” explained in the lastnote but one. The verb is that
used in the Lord’s Prayer (Matthew 6:13), and e.g. 1 Thessalonians 1:10;2
Timothy 3:11; 2 Timothy 4:17-18.
the powerof darkness]Lit., the authority of the darkness;Latin Versions, de
potestate tenebrarum. The exactphrase recurs, in our blessedLord’s lips, and
in the very crisis of His work for our “rescue,”Luke 22:53.—The word
rendered “authority” (exousia) is distinguished from mere “force” (dunamis),
and denotes some sort of recognizeddominion, whether lawful (e.g. Matthew
10:1; Romans 13:1, &c.)or unlawful. In secularGreek (as Lightfoot shews)it

has a slight tendency to denote excessive ortyrannous dominion. This must
not be pressedin the N.T., as a Concordancewill shew;but in this Epistle
(Colossians1:16, Colossians 2:15)and its Ephesiancompanion (Ephesians 2:2,
Ephesians 3:10, Ephesians 6:12), it certainly takes that direction, referring to
evil spiritual powers and their sphere of dominion.
Man, in the Fall, so surrendered himself to the Usurper that, but for the
actionof his Divine King and Deliverer, he would now lie not merely under
the force but under the dominion of his enemy. Cp. Ephesians 6:12 and our
note.
“The darkness:”—cp. againEphesians 6:12. Here the idea presentedis the
antithesis to that of the holy “light” of Colossians 1:12;a (moral) regionof
delusion, woe, pollution, and death, in which the “Antipathist of Light”[80]
rules over those who “are darkness” (Ephesians 5:8)and “do its works”
(Ephesians 5:11; cp. 1 John 1:6). On the whole expressionhere, cp. 1 Peter
2:9.
[80] So Coleridge, Ne plus Ultra.
hath translated] Lit. and better (as above)translated, or transferred.
the kingdom] Rescuedfrom a tyranny, they stepped not into a “no man’s
land” but at once under the righteous, beneficent sovereigntyand protection
of the true King. The “kingdom” here is, immediately, our present subjection,
in grace, to the Son of God; to be developedhereafterinto the life of glorified
order and service (Revelation22:3). See on Ephesians 5:5 in this Series.

Lightfoot, in an interesting note here, says that St Paul uses this positive
language about the actual deliverance of the Colossians, inasmuchas “they
are [in St Paul’s view] potentially saved, because the knowledge ofGod is
itself salvation, and this knowledge is within their reach… He hopes to make
them saints by dwelling on their calling as saints.” True; but the meaning put
on the word “calling” is, we think, inadequate. On the generalphenomenon of
“inclusive” apostolic language seeabove on Colossians 1:2.
his dearSon] Lit. and far better, the Sonof His love. Lightfoot, following
Augustine, takes this most precious phrase to mean, in effect, the Son of the
Father who is (1 John 4:8; 1 John 4:16) Love; the Son who accordingly
manifests and as it were embodies the Father’s Love (1 John 4:9-10). But
surely the more probable meaning is that the Son is the blessedObjectof the
Father’s love (so Ellicott); the supremely BelovedOne (cp. the parallel
passage, Ephesians 1:6, where see our note). Far from “destroying the whole
force of the expression” (Lightfoot), this interpretation is full of ideas in point
here. The “kingdom” is what it is to its happy subjects because its King is the
BelovedSon, in whom the subjects are therefore not subjects only but sons,
and beloved. See Ephesians 1:6-7, in connexion, for a strong suggestionin this
direction.
Bengel's Gnomen
Colossians 1:13. Ὃς, who) the Father.—ἐξουσίας, fromthe power) The
antithesis is kingdom: powerdetains captives;a kingdom fosters willing
citizens; comp. Ephesians 2:2; Ephesians 5:5; Ephesians 6:12.—σκότους, of
darkness)the darkness of blindness, of hatred, of misery.—τοῦ Υἱοῦ τῆς
ἀγάπης αὐτοῦ, the Sonof His love) [His dear Son, Engl. Vers.] John 17:26;
Ephesians 1:6. This is treated in the 15th and following verses.
Pulpit Commentary
Verse 13. - Who (sc. the Father) rescuedus from the dominion of the
darkness, and translatedus into the kingdom of the Son of his love (Ephesians
5:8; Ephesians 6:12; Romans 7:14-8:4; 1 Corinthians 15:56, 57;1

Thessalonians 1:9, 10; 1 Peter2:9; 1 John 1:5-7; 1 John 2:7-11). To "rescue"
(ῤύομαι:1 Thessalonians 1:10;Romans 7:24; 2 Corinthians 1:10; 2 Timothy
4:17, 18, - to be carefully distinguished from other Greek verbs rendered
"deliver") implies the evil state of the rescued, the superior powerof the
rescuer, and a conflict issuing in deliverance. St. Paulrepeatedly associates
the figure of darkness with the language ofwarfare (Ephesians 6:12; Romans
13:12;1 Thessalonians 5:8;comp. John 1:5, R.V. margin). "Dominion of
darkness" - same as "dominion of Satan" (Acts 26:18). Αξουσία, as
distinguished from δύναμις ("power," vers. 11, 29), is "right," "authority"
(comp. 1 Corinthians 9:4-6; John 1:12;. 17:2): the power of Satanis not mere
external force, but takes the form of establishedand (as it were)legalized
dominion (1 Corinthians 15:56;Luke 4:6; John 12:31). "The darkness" is
preciselyopposedto "the light" (ver. 12), being the region of falsehoodand
hatred, whether in this world or outside of it, where Satanrules (Ephesians
6:12; Ephesians 5:8, 11; 2 Corinthians 4:4; 1 John 2:8-11;Matthew 8:12;
Luke 22:53; John 3:19, 20; John 12:35). To "translate" (μεθίστημι)is to
remove from one place, office, etc., to another; Josephus ('Ant.,' 9:11, 1) uses
it of the deportation of the Israelites by the Assyrian king. The Father,
rescuing his captive children, brings them "into the kingdom of the Son of his
love." Here we touch the central and governing idea of this Epistle, that of the
supreme lordship of Christ (vers. 15-20;Colossians2:6, 10, 19, etc.); and this
passageaffords a clue which will, we trust, guide us through some of the
greatestdifficulties which follow. (On "the kingdom of the Son," comp.
Ephesians 1:20-23;Philippians 2:6-11;Romans 14:9; 1 Corinthians 8:6; 1
Corinthians 15:24 28; Hebrews 1:1-4; Hebrews 2:5-10;Revelation1:5-7, 18;
Revelation5, etc.; John 5:22-27;John 17:2; John 18:36; Matthew 25:31-46;
Matthew 28:18-20.)Only here and in Ephesians 5:5; 2 Timothy 4:1, 18; 1
Corinthians 15:24, 25, does the apostle speak ofthe kingdom as Christ's;
otherwise as God's (and future). The "Sonof his love" is not simply the
"belovedSon" (Ephesians 1:6; Matthew 3:17, etc.), but the representative and
depositary of his love: "Who is his love made manifest" (Augustine, Lightfoot;
see ver. 2, note; John 3:16; John 17:26;1 John 4:8, 9, 14-16;Ephesians 2:4;
Titus 3:4-6; Romans 5:8), being at once our "RedeemerKing "(ver. 13, 14)
and the" Image of the invisible God" (ver. 15).

Vincent's Word Studies
Power(ἐξουσίας)
See on Mark 2:10.
Translated(μετέστησεν)
The word occurs five times in the New Testament:of putting out of the
stewardship, Luke 16:4; of the removal of Saul from the kingdom, Acts 13:22;
of Paul turning awaymuch people, Acts 19:26;and of removing mountains, 1
Corinthians 13:2. A change of kingdoms is indicated.
Kingdom
Hence God's kingdom is in the present, no less than in heaven. See on Luke
6:20.
Of His dear Son (τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ)
Lit., of the Sonof His love. So Rev. The Son who is the objectof His love, and
to whom, therefore, the kingdom is given. See Psalm2:7, Psalm 2:8; Hebrews
1:3-9. It is true that love is the essenceofthe Son as of the Father;also, that
the Son's mission is the revelation of the Father's love; but, as Meyer correctly
says, "the language refers to the exalted Christ who rules."
PRECEPT AUSTIN RESOURCES
Colossians 1:13 ForHe rescued(3SAMI) us from the domain of darkness and
transferred (3SAAI) us to the kingdom of His beloved Son, (NASB: Lockman)
Greek:hos errhusato (3SAMI) hemas ek tes exousias tou skotous kai
metestesen(3SAAI) eis ten basileiantou 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, (Amplified Bible - Lockman)
Analyzed Literal: who rescuedus 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 rescuedus from the lawless tyranny of
darkness, removedus from the land of our bondage, and settledus as free
citizens in our new and glorious home, where his Son, the offspring and the
representative of his love, is King;
MLB (Berkley): He has rescuedus from the domain of darkness, and has
transferred us into the kingdom of His BelovedSon,
Moffatt: rescuing us from the power of the Darkness and transferring us to
the realm of his beloved Son!
NJB:Becausethat is what he has done. It is he who has rescuedus from the
ruling force of darkness and transferred us to the kingdom of the Son that he
loves (NJB)
NLT: For he has rescuedus from the one who rules in the kingdom of
darkness, and he has brought us into the Kingdom of his dear Son. (NLT -
Tyndale House)
Phillips: For we must never forgetthat he rescuedus from the powerof
darkness, and re-establishedus in the kingdom of his belovedSon, that is, in
the kingdom of light. (Phillips: Touchstone)
Weymouth: It is God who has delivered us out of the dominion of darkness,
and has transferred us into the Kingdom of His dearly-loved Son,
Wuest: who delivered us out of the tyrannical rule of the darkness and
transferred us into the kingdom of the Sonof His love, in whom we are having
our liberation, procured by the payment of ransom
Young's Literal: who did rescue us out of the authority of the darkness, and
did translate us into the reign of the Son of His love,

FOR HE DELIVERED US: os errhusato (3SAMI) hemas:
Lk 1:74 Ro 7:24, 11:26 Acts 26:18;2Co 1:10 1Th 1:10 2Pe 2:7, 8, 9
Colossians 1 Resources -multiple sermons and commentaries
OPERATION
RESCUE
For - (See terms of explanation) This word is not present in the Greek but is
added by severalof the translations (NAS, NIV, NLT, NAB) to explain how
we got into the light, how we became saints in light, for as Ephesians said we
were all dead in our trespassesand sins (Eph 2:1-note) and were formerly
darkness (not just in darkness which is true but literally in some way the
essenceofdarkness!Woe! What a Deliverer!What a glorious Gospelwhich
had the power to abolish death and bring life and immortality to light - 2Ti
1:10-note) (Eph 5:8-note). We were blind (2Cor 4:4-note) but God shined His
Gospellight (2Cor4:6-note) into our hearts and delivered us into the light!
Maclaren-Paul now explains how God has qualified them for their share in
the heavenly inheritance.
Delivered(4506)(rhuomai [word study] or ruomai or rhyomai from rhúo = to
draw, drag along the ground) means to draw or snatchto oneselfand
invariably refers to a snatching from danger, evil or an enemy. This basic idea
is that of bringing someone out of severe and acute danger, and so to save,
rescue, deliver, preserve. Rhuomai emphasizes greatnessofperil from which
deliverance is given by a mighty act of power. In the NT rhuomai is always
associatedwith Godas the Deliverer and with a person as the objectof His
deliverance.
In context rhuomai means God drew or snatchedus to Himself out of danger
and awayfrom the clutches of our mortal evil enemy, Satanand his minions,
who rule in the "domain of darkness". Rhuomaiemphasizes the greatness of
peril from which deliverance is given by a mighty actof power.
Deliveredis in the aorist tense (past completedact) and the middle voice
which conveys the greattruth that God initiated the "rescue operation" and

participated in the carrying out of the operation!One could paraphrase this
verse as "God Himself rescuedus" (or the Amplified Version's "[The Father]
has delivered and drawn us to Himself"). This deliverance points to the
moment of salvation for every believer - He "rescued"us from sin and death
when He died in our place, and that "credit" was placedon our accountthe
moment we first believed this GoodNews. The truth to depraved men and
women is that we did (and could) not rescue ourselves from the jaws of eternal
destruction! God did only what He could do and for that we should have the
deepestgratitude.
Rhuomai - 15v in NT - Mt. 6:13; 27:43;Lk. 1:74; Ro 7:24; 11:26; 15:31;2Co
1:10; Col. 1:13; 1Th1:10; 2Th3:2; 2Ti 3:11; 4:17f; 2Pe 2:7, 9
Rhuomai was used to describe a soldier going to a wounded comrade on the
battlefield and snatching him to safety. The "greatdanger" we were rescued
from is that the wagesofsin made us liable to eternaldeath and placed us in
the kingdom of Satanand subject to his rule and authority and in bondage to
our old (sin) nature inherited from Adam.
NIDNTT notes that rhuomai is found in "found in classic Greek. from Homer
onwards and also in inscriptions and papyri. It is used of deliverance and
keeping by both the gods and men. (1) Ajax prayed to “FatherZeus” to save
(rhuomai) the Achaians from the dark night (Homer, Il. 17, 645). “Only Zeus
and the other gods saved(rhuomai) thee”, cried Achilles to Aeneas (Il. 20,
194). Such deliverance extends not only to individuals in battle, but to various
dangers, afflictions and also the protection of property (Il. 15, 257, 290;Hdt.
1, 87 ek tou kakou, “from evil”; 5, 49; 9, 76;4, 187;6, 7; 7, 217;other
instances in W. Kasch, rhyomai, TDNT VI 1000). (2) On the human level the
verb. is applied to the action of princes in delivering cities and countries
(Homer, Il. 9, 396), womenand children (Il. 17, 224), the outcast(Soph., OC
285). Moreover, rhuomai can be used of inanimate objects. Thus, walls (Il. 18,
515), helmets (Il. 10, 259), and armour (Il. 23, 819)are said to protect. On the
other hand, Odysseus cannotsave his comrades who have destroyed
themselves by sin (Od. 1,6f.), and there are cases where not even the gods can
save (Il., 15, 141;Od. 12, 107;Aesch., Sept. 91; cf. W. Kasch, ibid.). (Brown,

Colin, Editor. New International Dictionaryof NT Theology. 1986.
Zondervan)
JonathanEdwards in his famous sermon Sinners in the Hands of an Angry
God says that as those in the domain of darkness, we were "always exposedto
destruction as one that stands or walks in slippery places is always exposedto
fall… always exposedto sudden unexpected destruction… every moment
liable to fall… at once without warning" Edwards goes onto write that we
were all once in dangerof spending eternity apart from God -- "Godwill 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 Godis like
greatwaters 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, whenonce it is let loose.
(Ref)
The swordof God’s judgment was hanging over our heads from the moment
of our birth into Adam's helpless race (Ro 5:12) until God graciouslysnatched
us from the jaws of death and placed us safelyin the "ark", in Christ (see
1Cor15:22)! We were "judged already" and on "death row" according to (Jn
3:18) with the "wrathof God" abiding on us (Jn 3:36) until we were savedby
grace through faith in the fully atoning work of Jesus Christ (Eph 2:8-9).
To Thee my spirit I commend;
Redemption is with Thee,
O Thou Jehovah, God of truth,
Who hast delivered me. (play hymn)
Zacharias, upon the birth of his son, John the Baptist, was filled with the Holy
Spirit and prophesied of the Messiahdeclaring "Blessedbe the Lord God of
Israel, for He has visited (episkeptomai[word study]) us and accomplished
redemption (lutrosis [word study]) for His people (in the Messiah)… to grant
us that we, being delivered (rhuomai) from the hand of our enemies, might

serve (latreuo [word study]) Him without fear, in holiness and righteousness
before Him all our days. (Luke 1:68, 74, 75)
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 encouragedby the Thessalonianbelievers 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 us from the wrath
to come (literally "the wrath, the coming"). (1Th 1:9, 10-note).
In this verse in Colossians Paulis referring to our deliverance in our salvation
experience, but God's mighty deliverances do not end with our initial
salvation. And so Paul encouragedTimothy with this truth, explaining that
although he (Paul) had experienced"persecutions, andsufferings" yet "out of
them all the Lord delivered (rhuomai) me! (2Ti 3:11-note)
Paul went on to explain that in his first defense no one supported him but all
desertedhim, and yet "the Lord stoodwith me, and strengthenedme, in order
that through me the proclamationmight be fully accomplished, and that all
the Gentiles might hear and I was delivered (rhuomai - aoristtense and
indicative mood = a definite time and a definite historical event!) 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 foreverand
ever. Amen." (2Ti 4:17, 18-note).
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 specificallyto "not lead us into temptation, but deliver (rhuomai) us from
evil. (Mt 6:13-note)
Peteradds that if God "rescued(rhuomai) righteous Lot, oppressedby the
sensualconduct 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 (notice that temptation canbe perceived

at times as torment - cp Lot), and to keep(guard) the unrighteous under
punishment for the day of judgment." (2Peter2:7-9-note)
If you are godly, you are not immune to temptations, even very strong ones!
Have you prayed Mt 6:13 today asking God for deliverance from evil? 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 (cp 1Cor 10:13-note).
Christ comes to His temple; we, His Word receiving,
Are made happy in believing.
Lo! from sin delivered, He hath turned our sadness,
Our deep gloomto light and gladness!
Let us raise hymns of praise, for our bonds are severed;
Christ comes to His temple! (play hymn)
Today in the Word - Captain ScottO’Grady knows better than most what
rescue (Ed: cp "delivered")means. In June 1995 his plane was shot down over
Bosnia. The Air Force pilot survived on insects, plants, and rain waterand
was only able to use his radio transmitter late at night. On the sixth night of
his ordeal, his faint radio signal was pickedup by another U.S. pilot. A daring
rescue missioneventually brought the helpless pilot to safety. As amazing as
this rescue was, everybeliever has experienced one even more miraculous, as
today’s passagereveals.As part of his prayer for the Colossians,Paulfirst
prays for knowledge ofGod’s will. This isn’t knowledge forthe sake of
knowledge, but knowledge that causes growthin one’s relationship with the
Lord so as to live a life worthy of the Lord, pleasing to Him in all respects
(Col. 1:10). As Bible scholarDavid Garland says, “Godgives us knowledge to
lead us to deeper faith, greatervirtue, and more devout service.”
FROM THE DOMAIN OF DARKNESS:ek (out from) tes (the specific)
exousias tou skotous:

Lk 22:53,Col2:15 Acts 26:18, Jn 12:31 2Co 4:4 Ep 4:18; 5:8; 6:12 1Pe 2:9 1Jn
2:8, 2:11, 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 powerof evil (BBE),
from the authority of darkness (Darby)
For he has rescuedus from the one who rules in the kingdom of darkness
(NLT)
From - Ek more literally means "out of". It's as if God lookeddown, saw we
were drowning in sin, threw us a life preserver to grab hold of and lifted us up
out of the dark, miry clay of lost mankind in bondage to sin and Satan.
Lightfoot comments that "We were slaves in the land of darkness. God
rescuedus 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.
Domain (1849)(exousia is derived éxesti = it is permitted, it is lawful meaning
liberty of action). It refers to authority, conferredor delegatedpower,
"authorization" to operate decisivelyin a designatedjurisdiction. Exousía in
short refers to delegatedauthority and combines the idea of the "right and the
might", these attributes having been granted to someone.
Exousia in reference to the saints is the authority God gives us which
authorizes us to act, thus bringing about the outcome He designated. 1. God
confers His sovereignauthority (exousia)to believers as they submit to His
prerogatives, to use His power, at His direction. Exousia or "delegated
authority" from the Lord grants believers authority to actbut Gal 2:20
explicitly teaches we have no rights (prerogatives)of our own – to do any
independent decision-making. We should never "make up our ownminds"
about what the Lord should do, or how He should be served! The Lord
authorizes believers to act out His will as revealedthrough His written Word.

Exousia is transferred or delegatedpowerauthorizing someone with delegated
power. Exousia specificallyapplies to believers as they are authorized by
God's word to do His will or His bidding. This is discerned through the Lord
imparting faith (His inworked persuasions;cf. Ro 14:23)
Wayne Barberadds that "Jesus now has authority (exousia)in me over the
darkness. Don'tlet anyone tell you that you and I have authority (the right
and the might) 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 whichis around us. This
is a repeatedpicture in the New Testament --- if I walk in the light, if I seek
Him, then automaticallyI'm going to see powerover the darkness, becauseit's
Him in me exercising that heritage through me."
Vine explains that exousia evolved "from the meaning of "leave or
permission" or "liberty of doing as one pleases"and passedto that of "the
ability or strength with which one is endued," then to that of the "powerof
authority," the right to exercise poweror "the powerof rule or government,"
the powerof one whose will and commands must be obeyed by others. (Vine's
Complete Expository Dictionary of Old and New TestamentWords)
Vincent adds that "Authority or right is the dominant meaning in the New
Testament. (Word studies in the New Testament. Vol. 1, Page 3-171)
Exousía means the power to do something and was a technical term used in
the law courts, of a legalright.
Exousia - 93v in NT -
Matt. 7:29; 8:9; 9:6, 8; 10:1; 21:23f, 27; 28:18;Mk. 1:22, 27; 2:10; 3:15; 6:7;
11:28f, 33; 13:34;Lk. 4:6, 32, 36;5:24; 7:8; 9:1; 10:19;12:5, 11;19:17; 20:2, 8,
20; 22:53;23:7; Jn. 1:12; 5:27; 10:18; 17:2; 19:10f; Acts 1:7; 5:4; 8:19; 9:14;
26:10, 12, 18;Rom. 9:21; 13:1ff; 1 Co. 7:37; 8:9; 9:4ff, 12, 18;11:10; 15:24;2
Co. 10:8; 13:10; Eph. 1:21; 2:2; 3:10; 6:12; Col. 1:13, 16; 2:10, 15;2 Thess.
3:9; Tit. 3:1; Heb. 13:10; 1 Pet. 3:22; Jude 1:25; Rev. 2:26; 6:8; 9:3, 10, 19;
11:6; 12:10; 13:2, 4f, 7, 12;14:18; 16:9; 17:12f; 18:1; 20:6; 22:14

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 powerof (NIV =
"under the control of)] the evil one." (1Jn 5:19)
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 gospelof the glory of
Christ, who is the image of God. (2Cor4:4)
Darkness (4655)(skotos[wordstudy] from skia = shadow thrown by an
object. Skia it can assume the meaning of skotosand indicate the sphere of
darkness)is literally that sphere in which light is absent. In the phrase "the
outer darkness", the reference is the place of punishment or exclusionfrom
God Who is light!
Skotos -30xin NT -- Skotos is translated "darkness"in eachof these verses.
Click (or here) for more in depth discussionof the Biblicalconceptof
"Darkness".
Matt. 4:16; 6:23; 8:12; 22:13; 25:30;27:45;Mk. 15:33;Lk. 1:79; 11:35;22:53;
23:44;Jn. 3:19; Acts 2:20; 13:11;26:18; Rom. 2:19; 13:12; 1 Co. 4:5; 2 Co.
4:6; 6:14; Eph. 5:8, 11;6:12; Col. 1:13; 1 Thess. 5:4, 5; 1 Pet. 2:9; 2 Pet. 2:17;
1 Jn. 1:6; Jude 1:13.
NIDNTT explains that "In classic Gk. darknessapplies primarily to the state
characterizedby the absence oflight (phos) without any specialmetaphysical
overtones. The thought is chiefly of the effect of darkness upon man. In the
dark man gropes around uncertainly (Plato, Phaedo, 99b), since his ability to
see is severelylimited. Thus the man who cansee may become blind in the
darkness, and no longer know which way to turn. Hence darkness appears as
the “sphere of objective peril and of subjective anxiety” (H. Conzelmann,
TDNT VII 424). Since all anxiety ultimately derives from the fear of death, the
ominous characterof darkness culminates in the darkness ofdeath which no
man can escape(cf. Homer, Il., 4, 461). Darknessis therefore Hades, the world
of the dead, which already reaches outinto our world in the mythical figures
of the Eumenides, the children of Skotos and Gaia (Soph., Oedipus Coloneus,
40). Freed from their proper, temporal sense, the words of this group can be

used in a metaphorical sense to describe human ways of life and behaviour.
Thus they can describe a man’s seclusionor obscurity. They can also indicate
the secrecy, furtiveness or deceitfulness of his activity, the abstruseness of his
speech, lack ofenlightenment, insight and knowledge. “The worddoes not
attain to high conceptualrank in philosophy. Mention of darkness serves to
setoff light; it has no philosophical content of its own” (TDNT VII 425 f.).
(Brown, Colin, Editor. New International Dictionary of NT Theology. 1986.
Zondervan)
Skotos is sometimes usedof natural or intellectual darkness but is most
frequently used metaphorically, of moral and spiritual darkness, the present
condition of the world, which reflects the characterof 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." (Lk 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 ofthe 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, setfree, liberate believers) those
who through fear of death were subject to slavery (in as state of servitude) all
their lives." (Heb 2:14, 15-note)
Now that we are no longer in the "domain of darkness" "ourstruggle ("hand-
to-hand" combat describing wrestlers)is not againstflesh and blood, but
againstthe rulers, againstthe powers, againstthe world forces ofthis
darkness, againstthe spiritual forces of wickednessin the heavenly places."
(Eph 6:12, 13, 14f-note)
Peterreminds us of our new privileged position and what should be our ready
reasonable responsewriting that we are now "A CHOSEN RACE, a royal
PRIESTHOOD,a HOLY NATION, a PEOPLE FOR God's OWN
POSSESSION, thatyou may proclaim the excellenciesofHim who has called
you out of darkness into His marvelous light. (1Peter2:9-note)

The Greek wordexousia Vines says evolved"from the meaning of "leave or
permission," or liberty of doing as one pleases, it passedto that of "the ability
or strength with which one is endued," then to that of the "powerof
authority," the right to exercise power… or "the powerof rule or
government," the powerof 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 powerto do so)to subjectus 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" itselfon a believer. As a wayof life the evil one cannot graspa
believer in a way that exerts a modifying influence on his or her life. Why not?
BecauseGodhas delivered all believers by this once for all ("delivered" is in
the aoristtense = completed action, once for all accomplishedin the past).
Believers canchoose 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 rescuedus out from (ek)the power(exousia) of the
kingdom of darkness in which we were held captive as slaves (cf 2Ti2:26-
note). 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
appearedfor this purpose, that He might destroy the works of the devil. No
one who is born of God practices (presenttense = continually, as a habit or
lifestyle) sin, because His seedabides in him; and he cannotsin (present tense
= continually, as a habit or lifestyle), because he is born of God." (1John 2:8,
9)
TENANT OF THE TUNNEL COLOSSIANS 1:13
For 16 years, John Kovacs was a "tenantof the tunnel." Along with a few
others, John lived underground in an abandoned railroad tunnel in New York

City. When Amtrak bought the tunnel and prepared to reopen it, John was
forcedto look for a place to live above ground.
According to The New York Times, Mr. Kovacs became the first person
chosenfor a new program designedto "transform the homeless into
homesteaders."After spending a third of his life in a railroad tunnel, he left
his underground existence to become an organic farmer in upstate New York.
He was quoted as saying, "The air will be better up there. I'm not going to
miss anything. I'm not coming back."
If we could see ourselves as our Lord does, we would realize that every child
of God has had a similar experience. We too have been chosento leave a dark,
filthy existence for the dignity of a new life and work. If only we could see our
former life as clearly as John Kovacs saw his, we too would know that there is
nothing worthwhile in the dark, and no reasonto go back.
Lord, help us to remember how needy we were when You found us. Forgive
us for sometimes wanting to go back to the tunnel. —Mart De Haan
I wanderedin the shades of night
Till Jesus came to me
And with the sunlight of His love
Bid all my darkness flee. —Van De Venter
Children of the light will not be comfortable in the dark.
COLOSSIANS 1:9-14 THE POWER OF LIGHT
“You shine as lights in the world.” – Philippians 2:15-note
Some of us may not especiallyenjoy poetry. But often a few lines of verse will
grip our imagination, as do the following by Francis Thompson: “The
innocent moon that nothing does but shine, moves all the laboring surges of
the world.” The moon is nearly 240,000miles from Earth and is only 1/400th

the size of the sun. With no light or heat of its own, it reflects the radiance of
that greaterheavenly body. It appears to be relatively insignificant. Yet, the
moon quietly and almostimperceptibly moves the oceans ofthe world by its
gravitationalpull. Mostof us may not seemall that influential or well-known.
We don't have the giftedness, the wealth, or the position to make much of an
impact on our society. Our names don't appearin the newspaper, nor are they
mentioned on television. We may think that all we cando is practice our faith
in the humdrum routines of everyday life. But perhaps, unnoticed by us, we
are having an influence on the people around us by our Christlike attitudes
and actions. Let's not be concerned, then, about our seeming lack of influence.
Instead, do what Jesus commanded: “Let your light so shine before men, that
they may see your goodworks and glorify your Father in heaven” (Matthew
5:16-note). – V C Grounds
Jesus bids us shine with a clear, pure light
Like a little candle burning in the night;
In this world of darkness we must shine—
You in your small corner, and I in mine. —Warner
Even the smallestlight canmake a difference in the darkestnight.
AND TRANSFERREDUS: kaimetesthsen(3SAAI):
Jn 5:24; Ro 6:17, 18, 19, 20, 21, 22;1Co 6:9, 10, 11; Eph 2:1, 2, 3, 4, 5, 6, 7, 8,
9, 10 Titus 3:3, 4, 5, 6; 1Jn 3:14
Life Application Study Bible - The Colossiansfearedthe unseen forces of
darkness, but Paul says that true believers have been transferred from
darkness to light, from slavery to freedom, from guilt to forgiveness, and from
the powerof Satan to the power of God. We have been rescuedfrom a rebel
kingdom to serve the rightful King. Our conduct should reflect our new
allegiance.

Brian Bell - So we’re transferred from what, to what?
(1) TRANSFERRED FROMDARKNESS TO LIGHT! (Col 1:13) Delivered
us from the powerof darkness - (contrastfrom light in previous verse)
Without God you’re groping around in the dark!
Lk.1:78,79 Throughthe tender mercy of our God, With which the Dayspring
from on high has visited us; To give light to those who sit in darkness and the
shadow of death, To guide our feet into the wayof peace.”
Jn 3:19 And this is the condemnation, that the light has come into the world,
and men loved darkness rather than light, because their deeds were evil.
(2) TRANSFERRED FROMENEMY'S KINGDOM TO KINGDOM OF
THE SON!(13)
(3) TRANSFERRED FROMINCARCERATION TO REDEMPTION!(Col
1:14a)
(4) TRANSFERRED FROMCONDEMNATION TO FORGIVENESS!(Col
1:14b) (Sermon)
Transferred(3179)(methistemi from meta = denoting change of place or
condition + histemi =place, stand) literally means to remove or transfer from
one place to another.
Thayer says methistemi from "Homer down properly (means) to transpose,
transfer, remote from one place to another: properly, of change of situation or
place."
Friberg - literally remove from one place to another, transfer (1Cor13.2);as
causing a change in someone's officialpositionremove, dismiss, discharge
(Acts 13.22);passive be dismissed, lose one's job (Lk 16.4);figuratively, as
causing someone to change sides mentally or spiritually bring to a different
view; in a bad sense turn away, mislead (Acts 19.26)
In Acts 13:22 methistemi refers to causing someone to change their official
position and thus conveys the sense of to dismiss or discharge (cp similar
meaning in Lk 16:4).

In Acts 19:26 the meaning of methistemi is to bring or cause a person to turn
aside or "change sides" eithermentally and/or spiritually.
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" Israelout of the promised land (see 2Ki
17:23)and replacedthem with substitutes. This Greek wordmay have had
specialmeaning to the Colossians forhistory records that Antiochus the Great
"transferred" at least2,000 Jewsfrom Babylonia to Colossae.
Barclay- The word which Paul uses for to transfer or to bring overis the
Greek verb methistemi. This is a word with a specialuse. In the ancient world,
when one empire wona victory over another, it was the custom to take the
population of the defeatedcountry and transfer it lock, stock and barrel to the
conqueror's land. Thus the people of the northern kingdom were taken away
to Assyria, and the people of the southern kingdom were takenawayto
Babylon. So Paul says that God has transferred the Christian to his own
kingdom. That was not only a transference but a rescue;and it meant four
greatthings.
(a) It meant a transference from darkness to light. Without God men grope
and stumble as if walking in the dark. They know not what to do; they know
not where they are going. Life is lived in the shadows of doubt and in the
darkness of ignorance. WhenBilney the martyr read that Jesus Christcame
into the world to save sinners, he saidthat it was like the dawn breaking on a
dark night. In Jesus Christ, God has given us a light by which to live and by
which to die.
(b) It meant a transference from slavery to freedom. It was redemption, and
that was the word used for the emancipation of a slave and for the buying
back of something which was in the powerof someone else.Without God men
are slaves to their fears, to their sins and slaves to their own helplessness.In
Jesus Christ there is liberation.
(c) It meant a transference from condemnation to forgiveness. Manin his sin
deserves nothing but the condemnation of God; but through the work of Jesus
Christ he discovers God's love and forgiveness. He knows now that he is no

Jesus was the beloved son of god

Jesus was the beloved son of god

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was the beloved son of god

Similar to Jesus was the beloved son of god (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was the beloved son of god