Jesus, In Whom We Have Redemption, The Forgiveness Of Sins

“In whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn over all creation.” Colossians 1:14-15 NET

I truly hope that discussions centered on Jesus don’t become tiresome for you, as the first two chapters of Colossians, we’re examining a wealth of insight that passionately elevates and honors our Lord Jesus Christ.

To lay a foundation for our exploration today, we must first focus on the phrase “In whom,” referring specifically to Jesus. This declaration introduces us to the beautiful idea of “God’s dear son,” which appears in the concluding three words of verse 13, leading us to a core theological tenet: “we have redemption.” Today, we will embark on a thorough examination of this concept of redemption, which is rich in meaning and significance. It’s important to note that in the King James Version (KJV), we find the phrase “through His blood,” which emphasizes the sacrificial nature of redemption. However, textual scholars largely agree that this phrase was likely added in later manuscript traditions and is absent from the earliest and most reliable Greek texts. This insertion appears to have been introduced to harmonize with the parallel verse in Ephesians 1:7, rather than originating in Paul’s original correspondence with the Colossians. While the KJV and other other translations, drawn from the Textus Receptus, include “through his blood,” many modern translations—such as the New International Version (NIV), English Standard Version (ESV), New American Standard Bible (NASB), and New English Translation (NET)—choose to omit it, reflecting a commitment to the oldest manuscripts (Dead Sea Scrolls) that better represent Paul’s intended message.

We also encounter the phrase “the forgiveness of sins,” which elaborates on the nature of redemption, suggesting that it encompasses the profound act of being forgiven. In other words, our redemption is not merely an abstract idea; it is intrinsically linked to the transformative relationship of being forgiven and reconciled to God.

As we delve into verse 15, we encounter a powerful declaration: “He is the image.” This assertion invites us to reflect deeply on the nature and essence of Jesus as the visible representation of the invisible God. “He is the image of the invisible God”, providing us a tangible portrayal of His nature and character. As we continue to explore this passage, we find that Jesus is also described as “the firstborn over all creation.” This phrase casts a spotlight on His supreme authority and preeminence, signaling His unique relationship with creation. In this context, we discover four pivotal terms: “redemption,” “forgiveness,” “image,” and “firstborn.” Collectively, these terms beautifully encapsulate the work of Jesus on our behalf: He redeems us, forgives us, and what He is to us, reflects the image of the Father and stands as the firstborn—an honored position that denotes both priority and authority. This exploration promises to be a fascinating study rich in theological insights.

Our exploration begins with the phrase “in whom we have redemption,” which highlights the significance of the term “we have.” The Greek word translated as “we have” is “echo,” which conveys a sense of holding and possessing. It’s not merely a temporary state; instead, it signifies an ongoing, active possession of redemption. This verb is in the indicative present active form, suggesting that redemption is not a momentary experience but an ongoing reality. Another way of expressing this is we actively possess this redemption, treasuring it as an invaluable part of our spiritual journey and identity.

To truly grasp the depth of “redemption,” we must examine the Greek word used, “apolutrōsis.” This term possesses two root components: “apo” and “lutron.” The word “lutron” suggests a commercial transaction, often referencing the payment of a ransom to secure the release of someone held captive—illustrating a powerful concept of liberation. The prefix “apo” intensifies this idea, imparting a sense of removal—indicating that a ransom has been paid and that the individual is liberated “from” or “away from” bondage. It suggests freedom from a life characterized by sinful enslavement to the law or moral decay. The phrase “In whom we have redemption” thus illustrates a profound truth—we are no longer imprisoned by our past beliefs being held in bondage to the law of sin and death, but have been set free through Christ.

At this point, it is essential to pause and reflect on how this discussion profoundly relates to the crucifixion at Calvary. It is vital to acknowledge that, while Jesus lived a good life and was holy and sinless, that alone did not, could not, redeem us. His wonderful sermons, as far as I can tell, are unsurpassed in the history of hermeneutics and delivery. His sermons cannot redeem us. The crux of our redemption is found in His sacrificial act on the cross of Calvary, where He paid the ultimate ransom to secure our freedom. His death was not simply an event; it was the pivotal act of love and grace, a transaction that liberated us from the bondage of the law of sin and the curse of death—a curse that once defined our destinies, which previously left our destinies subject to the Devil’s influence.

To fully appreciate the depth of the ransom paid, we must carefully examine who actually received it. Importantly, the ransom was not given to the Devil, a figure who holds no legitimate claim over humanity and to whom God owes nothing. The notion that the Devil would receive any part of this transaction is erroneous; instead, he will ultimately confront God’s judgment at the appointed time. God, in His sovereignty, remains unbound by any obligations to the adversary, who is merely a created being.

In the grand scheme of divine justice, we understand that sin incurs a significant debt. This debt is not trivial; according to the law, it carries with it severe consequences, as articulated in the biblical principle that “the wages of sin is death...” (Romans 6:23). This stark declaration underscores the gravity of sin against a holy God. Yet, in an astonishing display of love that transcends human understanding, Jesus willingly chose to take upon Himself the burden of that debt. With profound compassion and purpose, He proclaimed, “I will pay the price for all of humanity,” a definitive statement of His sacrificial intent. “...But the free gift of God is eternal life in Christ Jesus our Lord.”

In this powerful act, Jesus became the embodiment of our sins, willingly facing the dire consequences that would otherwise have been ours alone to bear. This unthinkable sacrifice lies at the very core of His mission on Earth—it signifies a radical liberation from the bondage of the law of sin and guilt, a complete transformation of our very lives. No longer are we enslaved by our past errors and transgressions; they lose all power over us because of what Jesus has accomplished on the cross.

Redemption, with all its profound richness and layers, stands as a fundamental pillar of our faith, inviting us not only to recognize but to deeply treasure and cherish this divine gift. It beckons us to express our gratitude continuously, urging us to contemplate the immense significance of Jesus’ sacrifice. This contemplation shapes our identity as believers, influencing how we navigate our present and our collective futures. As we come to understand the enormity of His sacrifice, we find ourselves utterly transformed, propelled to reflect His boundless love and grace in a world that so desperately needs it. Through Him, we embrace a life defined by hope, renewal, and purpose, forever changed by the profound implications of His redemptive work.

How did Jesus accomplish the monumental task of redeeming humanity from sin and death? The answer lies in the profound and sacrificial nature of His blood, a symbolic and literal offering that marked the most significant price ever paid for the atonement of mankind. This was not just any blood; it was the blood shed on Calvary, which the Apostle Paul references in Acts 20:28 as “the blood of God.” This phrase indicates its divine origin and sinless quality, underscoring the unimaginable sacrifice it entails.

Further enriching this understanding, Peter refers to this sacred blood in 1 Peter 1:18-19 and 23 as “incorruptible blood.” This designation raises a poignant question: If it is truly incorruptible, then where does this blood reside today? The belief is that it resides in Heaven, symbolizing a sacred presence with profound implications for believers. When Jesus willingly shed His blood on Calvary and, after undergoing burial in a tomb, during His resurrection, He carried that very blood in His glorified body into the heavenly realm. It is a compelling thought that, on the day of His resurrection, He sprinkled His blood upon the mercy seat, thus allowing anyone to gain access to divine mercy and forgiveness now and forever. This blood is not only everlasting but also eternally significant, embodying the very essence of redemption. It is efficacious for all time; it never loses its power.

The Book of Hebrews, particularly chapter 9, elaborates on the pivotal role the blood of Jesus plays in our salvation. A thorough exploration of this passage reveals intricate details about the significance of His sacrifice and the indispensable freedom it provides. Through the shedding of His blood, we are set free, liberated from the shackles of sin and the fear of death—a transformative freedom that alters the very fabric of our existence.

Additionally, consider a key moment in biblical history: the deliverance of approximately 2 million Jews from 430 years of brutal enslavement in Egypt. What was the catalyst for their dramatic liberation? It was nothing less than the blood of a lamb. Each family was instructed to sacrifice a young, unblemished yearling lamb, applying its blood to the doorposts and lintels of their homes. This act of faith required them to roast the lamb and eat it, embodying both physical and spiritual nourishment. God made an emphatic promise, as noted in Exodus 12:13b: “...when I see the blood I will pass over you, and this plague will not fall on you to destroy you when I attack the land of Egypt.”

This historical act of redemption foreshadows greater things to come—the ultimate redemption through Christ, the Lamb of God, whose blood extends salvation not just to the Jews but to all of humanity. The sacrificial blood of ‘a lamb’ pointed directly to the blood of ‘the Lamb,’ encapsulating the profound truth that our salvation is rooted in the precious blood of Jesus the Lamb of God. This sacrifice represents the highest price ever paid throughout human history, a claim echoed powerfully in the words of Peter: “You know that from your empty way of life inherited from your ancestors, you were ransomed—not by perishable things like silver or gold, but by the precious blood of an unblemished and spotless lamb, namely Christ,” (1 Peter 1:18-19). This declaration serves as a powerful reminder of the unparalleled value of the blood of the Lord Jesus, which stands as the foundation of our faith and the assurance of our holistic redemption.

The phrase we are exploring, “in whom we have redemption,” is intricately intertwined with another pivotal phrase, “the forgiveness of sins,” which casts a significant glow on our understanding of redemption. To fully grasp the essence of “forgiveness,” we must venture deeper into its rich meaning and the profound implications it bears within a spiritual framework. When we speak of liberation from the shackles of sin, this act of redemption becomes not just a momentary release, but a gateway to what we understand as the “forgiveness of sins.”

The word “sins” is strikingly plural, with an ‘s’ added to signify a multitude of wrongful acts and transgressions rather than a single failing. The Greek term for forgiveness, ‘afesis,’ begins with the letter Alpha, the inaugural letter of the Greek alphabet, which carries symbolic weight in capturing the essence of this concept. To understand the depth of ‘afesis,’ we must trace its roots back to ‘phēmí,’ which itself derives from ‘phaō,’ translating to “to shine.” In this enlightening context, the notion of forgiveness can illuminate our understanding by contrasting differing perspectives, thereby producing an epiphany—a profound realization of truth.

When we prepend the Greek letter Alpha to the word ‘phēmí,’ we form a potent verb ‘aphēmí’ that is frequently used throughout the New Testament. This verb captures actions like ‘to let go,’ ‘send away,’ ‘release,’ or ‘forgive,’ each term loaded with significance. It strongly implies the cancellation of a debt, a departure from a previous relationship or state, and, more importantly, the essence of relinquishing not just the mistake but the very weight that clings to it.

To appreciate this word in its fuller context, consider this transformative experience: at the moment we chose to believe in Jesus as our Savior, God initiated a powerful and life-altering act—He ‘sent away’ our sins. To emphasize this deeply, one could say that God didn’t merely ‘set aside’ our sins; He ‘expelled’ or ‘banished’ them to a far-off place, away from us and our lives.

This concept of forgiveness encapsulates a divine transaction; it reflects God’s initiative in reaching out to us through the expanse of the shed blood of Jesus. The very moment we wholeheartedly believed and placed our trust in Him for salvation, God acted decisively by removing our sins as far as the east is from the west. Typically, the word “sin” may signify a singular notion of our rebellion against God, a representation of our inherent fallibility and old nature. However, in this context, the use of the plural form is significant; it encompasses every action, thought, and shortcoming that we have ever committed throughout our entire lives.

In a profound expression of grace and mercy, God has sent all of these accumulated sins far away from us, encouraging each of us to trust fully in His loving and definitive act of expelling our transgressions forever. Here lies the extraordinary beauty of forgiveness: it is not merely about acknowledging our past mistakes but experiencing a complete release from every burden, every regret, granting us a fresh start woven together by faith in Jesus Christ. Through Him, we aren’t just forgiven; we are transformed, set free to embrace a new life unencumbered by the weight of what once was.

Redemption—this powerful and transformative concept — is at the heart of what the blood of Jesus accomplishes regarding our sins. It invites us to reflect deeply on the nature of forgiveness and grace.

You may be grappling with the weight of your past actions, thinking, “I really sinned badly last week, and I am sure I have disappointed Jesus.” In this vulnerable moment, I want to offer you a profound truth: God has taken your sins, and they have been cast away from you and sent to the furthest corners of existence.

When Jesus willingly suffered and died on the cross, He bore the burden of all our transgressions—not just a fraction, but every single one—encompassing our past offenses, our present struggles, and even the sins we have yet to commit. Imagine the depth of His love and sacrifice; if it weren’t sufficient, then the beautiful narrative of salvation would be incomplete, and would require Jesus to return and undergo yet another crucifixion for every new sin we commit. Thankfully, we can rest assured that His sacrifice was a one-time, all-encompassing act, eternally washing away our sins.

Moreover, the Holy Spirit, who resides within each believer, serves as our constant guide and comforter. He gently convicts us of sin, nudging us toward repentance and reconciliation. But what happens when we continue to face ongoing sins in our lives? The Scripture provides us with a beacon of hope and clarity through 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

This verse beautifully illustrates the importance of confession. Unconfessed sins act like heavy stones in our hearts, robbing us of the abundant joy and vibrant spiritual power that God desires for us. When we fail to acknowledge our shortcomings, we risk dampening our testimony, stifling our enthusiasm for engaging with God’s Word, and fogging the clarity of His presence in our lives. It becomes crucial, then, for us to approach the Lord with humility and a contrite heart, ready to confess our wrongdoings. In return, He promises His unwavering faithfulness to forgive and restore—leading us back to a state of joy, renewed victory, and revitalized strength, allowing us to fully embrace our eagerness to delve back into Scripture.

Revelation 1:5b captures the essence of this divine love: “To the one who loves us and has set us free from our sins at the cost of His own blood.” This poignant reminder of the ultimate sacrifice made for our freedom deepens our understanding of grace. In the Old Testament, we see a vivid depiction of God’s mercy, in which He covers our sins. Isaiah 38:17 poignantly states: “Behold, it was for my welfare that I had great bitterness; but in love you have delivered my life from the pit of destruction, for you have cast all my sins behind your back.” This imagery of sins being forgotten illustrates the lengths to which God goes to restore our relationship with Him.

Additionally, in Colossians 3:13-14, we are met with the powerful promise of our spiritual debt being wiped away: “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with Him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This He set aside, nailing it to the cross.” Picture the enormity of this act—every wrong we’ve committed, every time we’ve missed the mark, completely erased and redefined through the sacrifice of Christ.

The term ‘sins’ in the original Greek is ‘hamartia,’ meaning to ‘miss the mark’ or ‘miss out.’ Each time we stray from God’s path, we miss out on the rich blessings He has prepared for us. We miss out on the joy that fills our hearts, the peace that transcends all understanding, and the vibrant connection with God that empowers our prayers. A guilty conscience, born of unconfessed sins, can have a paralyzing effect, hindering our spiritual vitality. Furthermore, certain attitudes and actions can obstruct our prayers, as 1 Peter 3:7 highlights. Similarly, unconfessed sins can quench our longing for the Word of God, as 1 Peter 2:1-2 also emphasizes.

In summation of verse 14, acknowledging our need for confession and embracing the concept of redemption is not just a ritual; it’s an invitation into a deeper relationship with God. Through Jesus Christ, we are offered not only forgiveness but also the opportunity to experience profound joy and spiritual renewal, reinforcing the beautiful and enduring promise of His love.

In the tapestry of the Christian faith, two extraordinary acts stand out vividly as transformative gifts that Jesus bestowed upon humanity.

1. The first act is a profound sacrifice: Jesus paid the ransom for our souls. This staggering act of love did not merely serve as a temporary reprieve; it shattered the chains of our bondage, liberating us from the deep-rooted enslavement to our flesh and the destructive patterns of sin and death. Imagine being trapped within dark confines, every ounce of hope dwindling, only to have the door swung open wide by Christ’s selfless act. Through His suffering, crucifixion, and victorious resurrection, Jesus paved a new path that leads to genuine freedom—freedom to live a life unencumbered by guilt and the weight of past mistakes.

2.  The second extraordinary act is the complete dismissal of our sins. He took upon Himself the burden of our transgressions and, in doing so, justified us before God. Picture this: in the divine courtroom, all our faults and failures laid bare; yet, due to the blood of Jesus, the verdict of “not guilty” is pronounced. In that moment, we are seen as sinless and pure in God’s sight, our hearts covered by the life-giving sacrifice of Christ. This divine justification enables us to approach God with confidence, free from the chains of shame.

However, we must remember that even in our quest for holiness, we may stumble. When we do, we are encouraged to confess our wrongdoings without delay, ensuring we remain open to the floodgates of blessings that God bestows upon us each day.

In John 14:8-9, we encounter a profound revelation: “He (Jesus) is the image of the invisible God.” The term “image,” derived from the Greek word ‘icon,’ conveys a rich meaning— it is not just a reflection but an exact likeness, a perfect representation. This brings to mind the beauty of artistry: an icon is crafted with purpose and intention, capturing the very essence of what it portrays. When we declare that Jesus embodies the image of God, we are affirming that He is the perfect reflection of His Father’s nature, character, and will.

The term “invisible” emphasizes the divine mystery surrounding God’s essence. In this context, it suggests that God is not currently embodied, physically, as seen through ordinary means; one might better articulate it as “not yet” seen. The Scriptures promise us that a day will come when we will behold Him in His fullness face to face, but for now, we navigate life with the anticipation of that glorious revelation of the Father when we see Jesus.

So, what does it mean for Jesus to be an ‘icon’? An ‘icon’ is the graceful articulation of the divine—He is the visible manifestation of the invisible God who resides in Heaven. Consider the depth of this truth: if you ever find yourself curious about what God the Father looks like, the answer is beautifully simple: look at Jesus. His life, actions, and love encapsulate the very heart of God. He is the embodiment of His Father’s character.

This profound connection is poignantly illustrated in the exchange between Jesus and His disciple Philip. When Philip earnestly asks, “Lord, show us the Father, and we will be content,” he expresses a deep yearning to understand the divine. Jesus responds with remarkable clarity, “Have I been with you for so long, and you have not known me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?” (John 14:8-9). This dialogue unveils the unity and intimate relationship shared between Jesus and the Father, a theme that resonates throughout the Gospel of John.

In John 10:30, Jesus boldly proclaims, “The Father and I are one.” This declaration is not merely about companionship or unity in purpose; it speaks to a profound essence—the Greek word for “one” here is neuter, rather than masculine, suggesting that Jesus and the Father share a divine essence rather than being the same person. Such a distinction is crucial for grasping the complexities of the Trinity and recognizing the beautiful interplay between these two divine entities.

Take a moment to contemplate the significance of this revelation. If Jesus is the perfect icon of the invisible God, then our understanding of God can be deeply molded by observing Jesus’ life and actions. When we wonder about God’s appearance, we can envision Jesus. When we ponder how God would interact with the world if He were literally walking among us, we can look to the deeds of compassion, miracles, love, mercy, and kindness that Jesus freely demonstrated during His earthly ministry.

John 1:18 further emphasizes this powerful connection: “No one has ever seen God; God the only Son, who is at the Father’s side, he has made him known.” The phrase “at the Father’s side” evokes images of close, intimate fellowship—a place nestled against the bosom or heart of God. Additionally, the Greek word for “known,” ‘exēgeomai,’ implies a deep, narrative style of understanding—it suggests storytelling, explanation, and revelation. This insight is where we derive the term “exegesis,” crucial for interpreting Scripture.

In seeing Jesus, we encounter a profound revelation of the Father. Yet, while the statement about God being invisible signifies our current inability to see Him fully, Scripture recounts instances in which select individuals, such as John, have glimpsed the divine, like the awe-inspiring vision of God’s throne and of Him seated on it. Thus, when we refer to God as ‘invisible,’ we acknowledge our present limitations, coupled with the assurance and hopeful promise that He will be fully revealed in the fullness of time.

God communicated to Moses, “…You cannot see my face, for no one can see me and live” (Exodus 33:20). Therefore, we can conclude that Jesus stands as the visible manifestation of God the Father. This beautiful, complex truth enriches our faith and deepens our relationship not only with Jesus but with God Himself. In this revelation, we find that Jesus is indeed the image of the invisible God, illuminating the path to a deeper understanding of the divine and our place within His eternal plan.

As we delve further into verse 15, we encounter the profound assertion that Jesus is “the firstborn over all creation.” This phrase, while rich in meaning, can also be a source of confusion and controversy. Various cults and misguided teachings often seize upon this term, claiming that it suggests Jesus is not fully divine or that He does not possess an exalted God status. Some propose that Jesus, being merely human, was simply a tool used by God, emerging from the union of Mary and Joseph. However, such interpretations stand in stark contrast to the wealth of scriptural evidence.

Jesus transcends the boundaries of mere humanity; He embodies the extraordinary union of God and man, often called the God-man. Earlier in our exploration, we noted that He is described as the image (ikon) of the invisible God. This title carries profound implications—it does not refer solely to physical attributes such as height or appearance. Instead, it reveals that Jesus embodies the essence and nature of God, acting as a tangible manifestation of God for humanity. The disciples were privileged to experience this reality firsthand; they saw Him, touched Him, and interacted with Him in the flesh. The Apostle John eloquently captures this truth in his first epistle: “This is what we proclaim to you: what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched (concerning the word of life—and the life was revealed, and we have seen and testify and announce to you the eternal life that was with the Father and was revealed to us)” (1 John 1:1-2). Here, John emphasizes the tangible reality of Jesus’ existence, highlighting the deep connection between the divine and human experiences.

The promise that we will one day see Jesus in His full glory encompasses far more than just His physical form; it captures the richness of His nature, character, and the essence of the invisible God—signifying that He is truly “the firstborn of all creation.” Unfortunately, those who propagate erroneous beliefs regarding this phrase often overlook its rich theological depth. The term “firstborn” does not imply a mere chronological order of birth or suggest that Jesus is a created being. The Greek word employed here is ‘prōtotokos,’ a compound of ‘proto,’ meaning first or foremost, and ‘tokos,’ which pertains to childbirth or bringing forth. Importantly, this designation transcends the notion of a simple sequence; it indicates a unique and unparalleled status as the only one of His kind.

This understanding is further illuminated by John 3:16, which articulates, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” The phrase “one and only” translates to ‘monogenēs,’ which suggests that Jesus is the sole (mono) representative of His divine lineage (genēs). In the cultural context of biblical times, the title of firstborn carried immense significance, conferring special privileges and responsibilities, including a greater share of the family inheritance. Thus, Jesus, as the firstborn of God, holds an unparalleled position of honor and inherits all things.

To interpret “the firstborn over all creation” in this manner highlights Jesus’ supreme authority and dominion—He is the unparalleled and preeminent figure in every aspect of existence. In the Old Testament, God referred to Israel as His firstborn among nations. Yet this designation does not imply that Israel was the first nation to be created. The formation of various nations followed the events at the Tower of Babel, when Noah’s descendants dispersed across the Earth, leading to an array of distinct tribes and cultures, each with its own language, as outlined in Genesis 10. The nation of Israel emerged only in Genesis 12, when God called upon Abraham to be the Father of His chosen people, initiating the birth of a unique nation from Abraham’s lineage.

While Israel may not be numerically identified as the first among nations, it occupies a preeminent position in God’s divine plan and purpose, echoing the essence of ‘prōtotokos.’ In a similar vein, Jesus’ designation as the firstborn signifies His singular and unrivaled status among all creation. He surpasses, transcends, and holds a distinct place above all that exists. I am confident that all creation will recognize Jesus as its Creator. As the architect of all things, we will all ultimately bow before Him, acknowledging His lordship for all eternity. It is entirely plausible that even now, the heavenly Divine Council is lifting its voices in adoration and praise to Jesus, who is completely deserving of all worship as the firstborn, the preeminent one of all creation.

This understanding clarifies that Jesus is not to be perceived as a created being. Rather, He emanates from the essence of the heavenly Father in a manner reminiscent of how Eve was formed from Adam’s side. While God took Eve from the inside of Adam, her existence was inherently from Adam. Similarly, Jesus exists eternally within the Father’s eternal essence. His existence as the Son cannot be confined to a timeline. Even though His earthly life began the day He was born and culminated with His death, His existence in relation to the Father remains timeless and eternal. He is the preeminent one—sovereign and exalted above all of His creation.

When Jesus returns, He will come to receive His kingdom from all His creation. In that glorious moment, every knee will bow before Him, recognizing Him as Lord of lords and King of kings, honoring His unparalleled majesty and authority.

Stephen Barnett