Redemption and Translation Into the Kingdom of the Son (Colossians 1:12–14)

The purpose of the Epistle is to caution the Colossians against the false teachings creeping in among them. But in order for Saint Paul to accomplish this purpose, on the one hand he had to show why he undertakes this matter with such care, and on the other hand to set forth such truths as would serve as the foundation for his cautions; therefore he precedes the caution with: a) a brief exposition of the economy of our salvation in the Lord Jesus Christ (Col. 1:12–23) and: b) a showing of how, in the application of this economy to men, namely to the Gentiles, God was pleased to give a share to Saint Paul (Col. 1:24–29); and then he writes: c) the actual cautions (Col. 2), having in the last—that is, in his calling to serve in the establishment of the salvation of the Gentiles—motivation for himself to write, and in the first—that is, in the exposition of the economy of salvation in the Lord—drawing the grounds for the caution of the Colossians. The truths set forth here are such that it need only be pointed out to strike down any false teaching and turn away from it.

Let us note beforehand that the first verse of the doctrinal part, the 12th, begins with the word: giving thanks, and so forth. Some connect this thanksgiving with: “walk” (Col. 1:10) and say: The Apostle seeks for the Colossians knowledge of God’s will so that they might walk: 1) in every good work toward pleasing God, to attain knowledge of God, 2) in all endurance with rejoicing, being strengthened from above, and: 3) giving thanks to God, and so forth. But our commentators connect this “giving thanks” with: “we have not stopped” (Col. 1:9). By doing so they suggest that here one should see not an exhortation to the Colossians to give thanks, but a statement by the Apostle of giving thanks to God and Father, that He called “us” to share in the inheritance of the saints, that is, into the Kingdom of the Son “of his love.” And this seems all the more fitting because from this verse the Apostle changed the persons to whom he addresses his speech: before he said: “you,”—that is, to the Colossians, but now he says: “us,”—giving us to understand that he begins to speak of the common Christian matter, as is shown also by the content of this and the following verses. This also causes us to recognize that Saint Paul from this verse transitions to the exposition of the economy of salvation in the Lord Jesus Christ.

a) A brief exposition of the economy of salvation (Col. 1:12–23)

In depicting this economy, the Apostle first: aa) shows wherein consists the essential power of the economy (Col. 1:12–14); then: bb) portrays the Divine character of the Saviour Himself (Col. 1:15–20) and finally: cc) presents the Colossians themselves as participants in this salvation (Col. 1:21–23).

Col. 1:12. Giving thanks to God and Father, Who has called “us” “to a share in the inheritance of the saints in light.”

“giving thanks.” If we connect this word with: “we have not stopped,”—the result is: “we have not stopped giving thanks”—we give thanks without ceasing. So Saint Chrysostom: “The sequence of the Apostle’s thought is thus: we do not cease to pray for you and to thank God for what has been before. Do you see how he enters into discourse about the Son?” Saint Chrysostom holds that here begins the discourse about the economy of salvation. So also our other commentators. Blessed Theodoret writes: “We praise the merciful Lord, that He has made us, unworthy, participants of the light of the saints. By thanksgiving the Apostle shows the ineffableness of God’s loving-kindness and the magnitude of God’s economy concerning us.” So also Blessed Theophylact: “Having said: I pray that God would grant you such and such blessings, now he says: I thank you for what was granted to us before. Thus imperceptibly he introduces them into discourse about the Son.”

Thus shall we understand “giving thanks”: “we give thanks”—and see here the beginning of the discourse about the economy of salvation in the Lord Jesus Christ.

Fittingly does the Apostle begin this discourse with thanksgiving: for only consider the hopelessness of our state, and set against it into what a blessed condition and what glory we have been raised up, we who hoped for nothing and were worthy of nothing, and by what a wondrous economy, too, and receive all this into feeling; you will not find words to express your grateful feelings: you will only cry out: “Glory to you, O God! Glory to you, O God!” If only we had been delivered from evils and by some servile spirit; even that would be the greatest good. But the Son of God descends, takes upon Himself our poor nature, and having led it through redemptive suffering and death and having raised it up, seats it at the right hand of God and Father; after which came the grace of the Holy Spirit, which makes all believers sons and daughters to God with the promise that they too will all be there, “where Christ sits at the right hand of God” (Jn. 12:26; Col. 3:1). Who will find sufficient words to thank worthily, not according to the measure of good, but according to the measure of feeling, our most compassionate God?

“We thank,” he says, “God and Father.” The economy of salvation has been accomplished by the Father through the Son in the Holy Spirit; the salvation of each, according to this economy, is accomplished by the Father in the Son through the Holy Spirit. Why then do we thank only God and Father? The false teachers who led the Colossians astray had as the starting point of their false teaching, probably, the position that God is completely separated from creation. Creation, they said, cannot endure the action of God. Therefore from God proceeded a multitude of mediating powers—spirits, which, descending lower and lower, finally became such as to be able to enter into relations with creatures, to create them and support them. Among these powers, according to them, were also the Son, and Jesus, and Christ. To show that the starting point of the false teachers is false, the Apostle turns with thanksgiving to God the Father, thus suggesting that God the Father is not only not separated from us, but on the contrary, He called us, delivered us from “the authority of darkness” and transferred us into the Kingdom of the Son. Concerning the Son, then, he will say next that He is not only not among the created powers, but on the contrary, is the Creator of all of them, Himself remaining one with the Father.

He thanks “God and Father, who has qualified us.” Let us note about the reading: in Slavonic it stands: “you”; but Saint Chrysostom, Theodoret, Oecumenius, and almost all others read: “us.” Also all of our commentators and all others read not: “called,” καλεσαντι,—but: ικανωσαντι,—“qualified,” made worthy or made capable. Very few read both words. Let us read: “who has qualified us.” Saint Chrysostom makes the following observation upon this word: “Such,” he says, “is the gift given, that it not only was given, but also made us strong for the sharing of what was given (or, as Theophylact: ‘that it not only made us rich, but also gave us ability and strength to appear worthy of having received it’).”) And so the word: “qualified,” ικανωσαντι,—making us capable, has here great significance. Suppose, for example, a king entrusted to a man of small abilities some position of leadership; but honor he gave him, yet the ability to conduct the business of leadership he could not give. Therefore such honor turns to ridicule for such a man. But if he had given him both honor and made him capable of holding the position and fit for ruling; then this would be true honor. The same thing is said here—that God not only granted us honor, but also made us strong to receive it; for a twofold honor is—to give and to prepare in man the capacity to receive the gift.

Having said this, the Apostle shows further what honor we have been counted worthy of and through what we became capable of it, saying: “to share in the inheritance of his holy people in the kingdom of light.” To share in the inheritance of the saints—this is the honor, and how we became worthy of it is shown by the word: “in the kingdom of light.” What is “the inheritance of the saints”? The Kingdom of Christ, the Kingdom of grace, which leads into the Kingdom of glory. In the following verse it is said that God transferred us into “the kingdom of the Son he loves.” In his farewell address to the Ephesians the Apostle said: “Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified.” (Act 20:32). Here it seems more the Kingdom of Heaven is seen. In his address to Agrippa, the Apostle concerning what the Lord called him to do, speaks thus in the words of the Lord Himself: “to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.” (Act 26:18). Here again the Kingdom of grace seems more evident. Both Kingdoms are inseparable. The Kingdom of Christ is one Kingdom.

In this Kingdom to have a part God and Father has made us capable. “Who has qualified us ‘to have a part,’” εις την μεριδα,—making us worthy to have a part or enter into fellowship. With respect to the Kingdom of glory it is more fitting to say: to have a part, that is, each one his own, while with respect to the Kingdom of grace it is more fitting to say: to enter into fellowship, for although even here each has his own part according to his strength, this is not visible; what is visible is that everyone entering into it has all that is needed, no less than all others. With respect to that it is said: “In my Father’s house are many rooms” (Jn. 14:2), and with respect to this: “There is neither Jew nor Gentile, neither male nor female” (Gal. 3:28).

How we became worthy to enter into the Kingdom of Christ is shown by the word: “in the kingdom of light,”—under which is understood the light of knowledge, communicated through the gospel and received by faith and dispelling the darkness of ignorance,—and the light of grace, given through the mysteries and driving out the darkness of sin by the power of rebirth. Truth in the word of God and grace in the mysteries—these are two saving powers at work on earth in the Church for believers, and outside it for unbelievers. Some refer “in the kingdom of light” to the future inheritance, meaning that it will be bright. But it is better to refer it to “who has qualified,”—as the manner; yet the power of light can be extended even to the future Kingdom—here light, and there brighter light; but both are chiefly spiritual, consisting in knowledge and holiness from being filled with the grace of the Spirit. The external light will only be a reflection of this. Blessed Theophylact writes: “‘in the kingdom of light,’ both future and present: for even now God has enlightened us, revealing to us such mysteries, and in the future will give us an even more abundant and wondrous light.”

Col. 1:13. Who delivered us from the power of darkness and transferred us into the Kingdom of His beloved Son.

“Who” (Ὁς), that is, God the Father, has delivered us from “the dominion of darkness.” What is this dark dominion? The devil and Satan, who is a dark and unclean power. “The dominion of darkness” the Apostle named the dominion of the devil (Blessed Theodoret). “Delivered,” he says, “from the dominion of darkness,” that is, from the deception and dominion of the devil. He did not simply say: from darkness, but: from dominion; for the devil has great power and dominion over us. It is grievous to be simply under the devil, but to be under the devil with his power is even more grievous. He did not say: withdrew, but: snatched away, showing on the one hand our misery and the strength of our captivity, on the other the ease and facility with which the power of God accomplished this (Saint Chrysostom).

How did God the Father snatch us from such dominion? By sending His only-begotten Son and through Him establishing such an economy of salvation as destroyed the works of the devil. On what does the devil’s power over us rest? On sin. The Lord by His death blotted out all our sins, and every believer in Him receives forgiveness of his sins. But within remains the power of sin, which as a law leads to sins. The believing receives the grace of the Spirit, which cuts off this power of sin. “The law of the Spirit of life in Christ Jesus has set me free from the law of sin… so that I am no longer enslaved to sin” (Rom. 8:2, 6:6). Thus, according to the economy of our salvation, the reins of dark dominion are wrested from the devil’s hands, he has nothing with which to seize us, no instrument for violence.

“And brought us into the kingdom of the Son he loves.” This is accomplished in one act. Such is the economy that in delivering from dark dominion it at the same time brings into the bright Kingdom of the Son, or through bringing into this Kingdom delivers from that dominion. “Having delivered us from darkness, He counted us worthy of the kingdom of the Son” (Blessed Theodoret). So God showed His loving-kindness not merely in freeing us from darkness. Great indeed is the deed to free from darkness: but to be brought into a Kingdom is yet greater. See then how manifold is the gift! “And brought us into the kingdom of the Son he loves.” He did not simply say: into the Kingdom of Heaven, but gave the word great importance, calling the Kingdom of Heaven the Kingdom of the Son; for there is no praise greater than this, as he says also in another place: “if we endure, we will also reign with him” (2Tim 2:12). He has counted us worthy, he says, of what even the Son is worthy, and not only this, but added further: beloved: from enemies shrouded in darkness He suddenly transferred them to where the Son is, clothing them with the same honor as Him. Thus to show the greatness of the gift, He did not consider it sufficient to say: into a kingdom, but added further: of the Son; and even this was not enough, He joined: beloved (Saint Chrysostom).

“Son of his love”—means the true Son, the Son by nature, consubstantial. For “God is love” (1Jn 4:16). The substance of God is love. “Son of His love” is the Son of the Father’s substance, co-essential, consubstantial. Therefore the Son is entirely love and is beloved of God the Father. “The Apostle called the Lord Christ ‘Son of His love,’ teaching that He is beloved by the Father, not as a creature and slave, but as a Son. He is the beloved Son, that is, the true Son. Thus God named even Isaac, saying: ‘Take your son, your only son, whom you love’ (Gen 22:2), that is, your true son, the son of your own nature, who is dearer to you than others” (Blessed Theodoret).

Col. 1:14. In Whom we have redemption through His blood, and the forgiveness of sins.

This is an explanation of how we have been delivered from “the dominion of darkness”: delivered through forgiveness of sins and liberation from the power of sin dwelling in us—both through the blood of the incarnate Son of God. By this all dominion of the devil over us is cut off and all his attempts to seize us again are thwarted. The Apostle clarified only one half of what was said—how we are delivered from “the dominion of darkness,” and the other half—how we are brought into the Kingdom of the Son, he did not consider necessary to clarify, because in reality both happen together and one does not occur without the other. Blessed Theophylact, following Saint Chrysostom, writes on this: “Lest you hear that the Father delivered us and think that the Son is excluded from this and shows us no good, the Apostle now gives all to the Son, as he formerly gave to the Father. For the reason that we are brought into the Kingdom is the Son, who has given us redemption by His blood and forgiveness of sins. For if we had not been redeemed and had not received forgiveness of sins, we would not have been brought into the Kingdom either. So the Son has paved the way for the Father’s gift. It is impossible that He would give the Kingdom to those who remain in sins. By delivering from sin, the Son opened the entrance to the Kingdom. Thus the Son delivered, and the Son also brought into the Kingdom.”

But one can see in this passage not an explanation of what precedes, but its supplement. It was said that we are delivered from “the dominion of darkness” by the fact that our sins are forgiven and power to overcome them is given. But there is nothing mechanical about this. Power to overcome sin is given; but it must be used, and one must apply one’s own diligence. If one becomes careless, the power given will remain inactive. Sin will come and overcome. What happens when this occurs? We find the answer in Saint John the Theologian: “I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One.” (1Jn 2:1). The latter is the same as what Saint Paul says: “In him we always have redemption by his blood, and the forgiveness of sins.” The price of the blood of the Son of God is continually efficacious, and the way to share in the power of it is always open: come and use redemption by its power if you have need.

Until now (Col. 1:12–14) Saint Paul has shown what we have in Christ Jesus our Lord or wherein consists the essential power of the economy of salvation. Now he proceeds to show Who is this establisher of our salvation (Col. 1:15–20).

This was necessary for refuting the false teachings with which evil sophists attempted to disturb the pure faith of the Colossians. They placed Christ the Lord in the ranks of high but created powers. Therefore Saint Paul puts forth the truth that our Saviour is the true God, God by nature, which He did not cease to be even when incarnate for the accomplishment of the economy of our salvation. The Apostle’s thought is established on the Divine visage of Christ the Lord, sitting at the right hand of God the Father, worshipped by all the powers of heaven. To the contemplation of this he raised us, having said before that in the Lord Jesus we always have redemption and forgiveness of sins. For the cause of this, not here but in other places revealed by him, is that He sits at the right hand of God the Father and intercedes for us (Rom. 8:34). Therefore at these words our thoughts naturally ascend to this height, so that together with the Apostle, fixing the gaze of the mind on the Divine visage of Christ the Saviour, we may hear his words about the Godhead of Jesus Christ the Lord.

The Divine majesty of Christ the Saviour, unreachable and incomprehensible to any creature, Saint Paul portrays, presenting what the Lord Jesus is: α) as God, in Himself, apart from the incarnation (Col. 1:15–17); and what He is: β) as the God-man, according to the incarnate economy of our salvation (Col. 1:18–20). This division, determined by the flow of thought, is evident also externally in the form of speech: “He is” (Col. 1:15); “and He is” (Col. 1:18).

The Lord Jesus Christ, according to His Godhead, is: αα) consubstantial with God the Father, the Son begotten before all ages (Col. 1:15); ββ) the Creator of all that exists (Col. 1:16) and: γγ) the Sustainer of all (Col. 1:17).