Colossians 1:14 in Whom we have (1PPAI) redemption  the forgiveness of sins. (NASB: Lockman)

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

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

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

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

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

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

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

As Paul explained sinners are

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

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

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

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

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

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

Paul explains that the Holy Spirit

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

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

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

In Romans he again refers to our future redemption writing

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

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

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

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

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

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

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

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

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

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

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

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

"the putting away of our sins" (Wuest)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Aphiemi means to send away or carry away and brings to mind the ritual on the Jewish Day of Atonement when the high priest sent the scapegoat into the wilderness (Lev 16). The high priest would first kill one of the tw