The Great Redemption

It is natural that the great subject of Christology should be at once applied to Redemption, and in these verses we see some of the fundamental elements of that Gospel of Christ which arises out of the consideration of His Divine Person as discussed in the earlier verses.

I. Alienation (v. 21)

It is interesting to notice the way in which this verse commences: “And you,” just as in the parallel passage (Eph. 2:1). It would seem as though in both cases the Apostle, having dealt with Christ, follows this by calling attention to the manner in which Christ’s work is intended for those to whom he writes. The statement of their past life is very impressive in its solemnity. “Having become permanently estranged” is the literal rendering, showing not merely the former state from which they had fallen, but the present fact of their alienation. This does not necessarily mean open and gross sin, but that state of heart which comes from a deliberate opposition to God. We notice, first, the guilt of it, incurring condemnation, and then what may be rightly called the folly of it, because sin means leaving light for darkness, harmony for discord, dignity for humiliation, purity for defilement, and life for death.

This estrangement is further described in the phrase: “Enemies in your mind by wicked works.” Alienation involves actual hostility to God, because the assertion of self must of necessity imply rebellion against Him. This enmity arises first in the mind by the thoughts and feelings being affected, and then it expresses itself in “wicked

The Great Redemption, 1:21-23 works,” acts of hostility, because the inner life is morally bad. This picture of depravity is at once true and sad: true to what sin has done for human life; sad because it means the loss of everything that tends to make life blessed, strong, and satisfying (Eph. 2:12; 4:18; Rom. 8:7).

II. Reconciliation (v. 21)

Then comes the blessed and glorious contrast between the past and the present. They were at one time alienated, “but now” has come reconciliation. He who has accomplished this reconciliation is none other than God Himself, and thereby He has shown His condescension by the offended One actually seeking reconciliation. This is the meaning of another passage in which the Apostle speaks of God in Christ reconciling the world to Himself (2 Cor. 5:18). But this reconciliation is also a proof of God’s righteousness, for while it does not affect the Divine heart (John 3:16), it of necessity involves and affects the Divine government. There could be no reconciliation unless it were accomplished on the basis of the Divine character of righteousness. It is impossible for God to be indifferent to sin, even though he loves the sinner.

Then the passage shows how this reconciliation has been brought about: “In the body of His flesh through death.” In these words is a brief statement of the Incarnation, “The body of His flesh,” and the Atonement, “through death.” Christ came in order to die, and when it is said, “Jesus came into the world to save sinners” (1 Tim. 1 :15), we see both the fact of Bethlehem and the fact of Calvary. Christ died for the ungodly, the just for the unjust, and sinful men are reconciled to God by the death of His Son (Isa. 53:6).

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III. Expectation (v. 22)

The purpose of this redeeming work of Christ is now stated. The word “present” is particularly interesting for its three different applications, each suggesting a helpful truth. Sometimes a sacrifice is presented to God (Rom. 12:1). Or it may be a bride presented to her husband (2 Cor. 11:2; Eph. 5:27), Then, too, a subject is presented at court (2 Cor. 4:14). Whatever be the precise meaning here, it is a beautiful thought that Christ, having redeemed us by His death, is to “present us before the throne of His glory with exceeding joy” (Jude v. 24). The three words indicative of the condition of the believer as thus presented are also noteworthy: “holy,” “unblamable,” “unreprovable,” in His sight. There is to be entire consecration (“holy”); the absence of all censure (“unblamable”), and the absence of every accusation (“unreprovable”). This threefold description may perhaps be regarded as inward, outward, and upward, or internal, external, and eternal (Rom. 8:33; Heb. 9:14). Nothing less than this is to be the crown and culmination of our Lord’s redemption.

IV. Continuation (v. 23)

As the past and the future have been considered, so now comes the thought of “the little while between.” The believer who has been redeemed and who is to be presented is, meanwhile, to continue in the faith. Not that there is any doubt of his being in the faith, indicated by the word “if,” but rather that his present continuance is a proof he is in the faith. “Since ye abide.” This position is one of (a) permanent foundation and (b) steadfastness with (c) the absence of any continuing movement which tends to shake him from “the hope originated by the Gospel.” Those who have accepted the redemption find

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themselves firmly fixed and grounded in Christ Jesus and rejoice in hope of the glory of God (1 Cor. 15:58; Eph. 3 :1 7).

V. Evangelisation (v. 23)

At this point the Apostle passes from the Christians of Colosse to himself as a preacher of the Gospel, and there are three elements of that Gospel which call for attention: (a) it was heard; ( b ) it was preached in all the world; and (c) it was a Gospel of which Paul was a minister. It is interesting to notice that in verse 7 we have a minister of Christ; here a minister of the Gospel, and in verse 25 a minister of the Church.

Thus we see here the whole Gospel, including sin, atonement, acceptance, holiness, salvation, and every part of it proclaimed all over the world by those who have received it. It is indeed a Gospel, “good news,” and is intended for the hardest hearts, and for the most varied lives. As we consider its elements of power and blessed¬ ness, we see our duty is (1) to believe it, (2) to receive it, (3) to live it, (4) to enjoy it, and (5) to spread it.