Colossians

The Apostle Paul’s Labor for the Gospel. Paul shifts the focus to describe his own work for the gospel generally and then more specifically for the Colossians.

Paul’s Labor for the Colossians. Paul ministers so that every person will be complete in Christ and will see that all wisdom and knowledge are in him.

Greeting. Paul begins the letter in his typical fashion by calling on God to pour out his grace and peace upon the Colossians.

Paul, an apostle. Although Paul has likely never been to Colossae, he nevertheless feels a pastoral responsibility for this church. He writes to the Colossians with the authority of an apostle to assist the church in dealing with the problem of the dangerous teaching threatening its health (cf. 2 Cor. 1:1; Gal. 1:1). Timothy. See Introduction to 1 Timothy: Purpose, Occasion, and Background.

Colossae. A city in Phrygia, in the Roman province of Asia, Colossae was located on the Lycus River just over 100 miles (161 km) east of Ephesus. A significant earthquake occurred in the Lycus Valley during the reign of Nero (c. A.D. 60). Surface surveys of the site of Colossae have discovered inscriptions, a theater, a cemetery, and other structures. Coins point to official worship of the main Roman deities, plus the presence of mystery cults. Jewish presence in the Lycus Valley was likely strong, given the extant inscriptions and the literary references to Jews in Phrygia during the second and first centuries B.C. (Josephus, Jewish Antiquities 12.147–153; Cicero, For Flaccus 68).

Thanksgiving. Paul thanks God for the Colossians and their tangible expressions of faith, hope, and love.

God, the Father of our Lord Jesus Christ. Paul will place a significant emphasis on the lordship of Jesus Christ in this letter. He is careful to affirm, however, that Jesus is not a separate God, yet he has a close relationship with the Father, for he is the Son and agent of God.

faith … love … hope. Paul spoke frequently of the importance of these three Christian virtues (see Rom. 5:1–5; 1 Cor. 13:13; Gal. 5:5–6; Eph. 4:2–5; 1 Thess. 1:3; 5:8), which were seen as foundational to the Christian life (see also Heb. 6:10–12; 1 Pet. 1:3–8, 21–22). In this passage, faith and love are based on hope, which is presented not as the action of hoping but as something objective—in the sense of “the thing hoped for”—that Christians can anticipate with confidence (see Col. 3:4). Because it is laid up for you in heaven, no earthly ruler or demonic power can rob believers of the reality of this hope.

the word of the truth. This contrasts with the false teaching Paul later describes as “empty deceit” (2:8).

in the whole world. It has now been roughly 30 years since Christ’s death and resurrection and Pentecost (see Introduction: Timeline). The gospel has indeed spread from Jerusalem into Syria, Asia Minor, Greece, Italy, and likely into Egypt, North Africa, and Persia as well.

You learned it from Epaphras makes it clear that Paul did not plant the church at Colossae. The people heard the gospel from Epaphras (a shortened form of “Epaphroditus”), who is a fellow Colossian (4:12). The term for “learned” (Gk. manthanō) is closely related to the term “disciple” (Gk. mathētēs). More than merely listening to a simple gospel presentation, Paul makes it clear that the gospel involves systematic instruction in the faith and in how to live as a Christian. on your behalf. The esv footnote indicates that some manuscripts read “on our behalf” (rather than “on your behalf”). If this is the original reading (as several scholars suggest), this would mean that Epaphras has been a faithful ambassador in place of (or on behalf of) Paul among the Colossians. The name T. Asinius Epaphroditus occurs in an inscription found at Colossae, showing that the name “Epaphroditus” (Epaphras) was in use in the region.

Prayer. Paul reports in summary fashion how he regularly prays for the Colossians. He prays that they will know God’s will and that God will give them the power to live it out. The prayer concludes with an expression of thanksgiving for God’s mighty act of deliverance and redemption.

Knowledge and wisdom were offered by the false teachers in Colossae (cf. 2:4, 8, 16–23). Paul prays that the Colossians will have the wisdom and understanding that comes only from God. Spiritual means given by the Holy Spirit.

so as. The “wisdom and understanding” (v. 9) would then lead to changed lives, for it would enable these Christians to walk in a manner worthy of the Lord. “To walk” is a Jewish metaphor for conducting or behaving oneself. It corresponds to the Hebrew term halak. The rabbis had an entire oral tradition, later written down (especially in the Mishnah and the Talmuds), called Halakah, that guided them in their behavior. As a former rabbi, Paul calls believers “to walk” not according to the oral traditions of Judaism but in a way that is fully pleasing to the Lord Jesus Christ. Although Christians are completely justified from the moment of initial saving faith, they are not fully sanctified, and they can do things that either please or displease God each day. Every good work is here viewed as the fruit of salvation in the life of a Christian, not as the prerequisite for entering a relationship with Christ. Paul’s reference to bearing fruit … and increasing brings to mind the parable of the sower (Mark 4:1–9, 13–20). The seed sown on the good soil bore fruit thirtyfold, sixtyfold, and a hundredfold.

be strengthened with all power. Spiritual power was a key issue in the Greco-Roman world. People sought power through connection with various gods and pagan rituals in order to protect them from evil spirits and to help them acquire wealth or influence. Paul wants the Colossians to know that he prays regularly that God would impart his power to them, not for selfish aims but so that they can live for God in a worthy manner. for all endurance and patience with joy. The purpose (as indicated by the word “for”) of this God-given power is to provide the divine strength needed for the believer to attain Christian virtues, to persevere in the faith, to resist temptation and deceitful teachers, and so to know the joy of the Lord.

who has qualified you to share in the inheritance. Paul has taken language normally reserved for the Jewish people under the old covenant (see Gen. 13:14–17; Num. 26:52–56; Josh. 19:9) and applied it to Gentiles under the new covenant. Gentiles now have equal access to the Father and are heirs to the inheritance he has promised his people. This is based on the fact that God has made Gentiles saints (“holy ones” or “consecrated people”) through the redemption he has procured through his Son.

He has delivered us. Just as God rescued his people from slavery in Egypt under the old covenant (Ex. 6:6; 14:30), he has delivered them now from the domain of darkness, that is, from the realm of Satan and the powers of evil (see Acts 26:18). the kingdom of his beloved Son. This kingdom is the same as the “kingdom of God” (or “kingdom of heaven”) that Jesus spoke of (e.g., Matt. 3:2; Mark 1:15; etc.), which was central to Jesus’ teaching throughout the four Gospels. Jesus is the agent of God who will presently reign (1 Cor. 15:24) until he hands his kingdom over to the Father, when the kingdom of God comes into its full manifestation at the end of the present age. The emphasis here is on the present lordship of Christ.

Redemption means deliverance or liberation, emphasizing here that believers have been delivered and have received forgiveness of their sins.

Most scholars regard this passage as Paul’s citation of an early Christian hymn. This presents no threat to the integrity of the biblical text since the inspired apostle cited it with wholehearted approval. In fact, if the passage is hymnic, it provides evidence of a high Christology commonly confessed by the early church.

Some groups denying Christ’s deity (e.g., Jehovah’s Witnesses) claim “firstborn” indicates Jesus was a created being. The context here, however, indicates “firstborn” is a metaphor for sovereignty or rank. It echoes a psalm of David: “I will also make him my firstborn, greatest of the kings of the earth” (Ps 89:27). Elsewhere, Israel is called God’s “firstborn” (Ex 4:22)—clearly not “first in a series.”

Praise to Christ. In a strongly moving and poetic way, which some scholars think is a quotation from an early Christian hymn, Paul praises the lordship of Christ in relation to both creation and redemption.

Christ Is Lord of Creation. Jesus is the Lord, the maker and upholder of all things in the universe.

the image of the invisible God. Paul depicts Christ in terms similar to the presentation of “wisdom” in Proverbs 8 (“When he established the heavens, I [wisdom] was there … I was beside him, like a master workman” [Prov. 8:27, 30]). In later Jewish wisdom literature, personified divine wisdom is described as the image of God. firstborn of all creation. It would be wrong to think in physical terms here, as if Paul were asserting that the Son had a physical origin or was somehow created (the classic Arian heresy) rather than existing eternally as the Son, with the Father and the Holy Spirit, in the Godhead. (See the article on The Trinity.) What Paul had in mind was the rights and privileges of a firstborn son, especially the son of a monarch who would inherit ruling sovereignty. This is how the expression is used of David: “I will make him the firstborn, the highest of the kings of the earth” (Ps. 89:27).

by him all things were created. Jesus did not come into existence when he was born of the virgin Mary. He was the agent of creation through whom God made heaven and earth (John 1:3 and note; 1 Cor. 8:6). Jesus cannot be the first thing created (as the ancient Arian heresy claimed) since “all things” without exception were created by him. thrones or dominions or rulers or authorities. Paul is using the current Jewish terms for various rankings of angels (although he doesn’t explain their relative ranks). His emphasis here may be on the evil angels, since they play a significant part in this letter (Col. 2:8, 10, 15, 20). This would not mean, however, that Jesus created evil angels; all spiritual powers were created by Jesus, but some later chose to rebel against God and so to become evil. Jesus is not only the agent of creation but is also the goal of creation, for everything was created by him and for him, that is, for his honor and praise. Since Jesus is in this sense the goal of creation, he must be fully God (see notes on John 1:1; 8:58).

in him all things hold together. Christ continually sustains his creation, preventing it from falling into chaos or disintegrating (cf. Heb. 1:3).

Christ Is Lord of Redemption. Christ is Head of the church and has accomplished reconciliation at the cross.

he is the head of the body. Paul spoke elsewhere of the church as the body of Christ (1 Cor. 12:27), but he takes the image a step further here and envisions Christ as the head of the body (see also Eph. 1:22–23; 5:25). This metaphor conveys Christ’s leadership over the body and may also suggest his role in providing sustenance for it (see notes on 1 Cor. 11:3; Col. 2:10; 2:19).

For in him all the fullness of God was pleased to dwell. The “fullness” language here and throughout the letter is reminiscent of its use in the OT, where it was said that God “filled” the temple with his presence. For instance, the prophet Ezekiel exclaims, “I looked, and behold, the glory of the LORD filled the temple” (Ezek. 44:4). Jesus not only bears God’s glory, but all that God is also dwells in him. He possesses the wisdom, power, Spirit, and glory of God. To say that all this divine fullness dwells in Jesus is to say that he is fully God (see also Col. 2:9).

This passage does not teach universalism (all will be saved) but instead points forward to Messiah’s quelling all rebellion, bringing lasting peace to the universe. The reconciliation here entails a pacification of evil powers (as 2:15 makes clear).

to reconcile to himself all things. As the “Prince of Peace” (Isa. 9:6), Jesus will ultimately quell all rebellion against God and his purposes. For believers, this means present reconciliation to God as his friends. As for nonbelievers and the demonic powers, Christ’s universal reign of peace will be enforced on them, for their rebellion will be decisively defeated by Christ as conquering king (cf. 1 Cor. 15:24–28; Rev. 19:11–21; 20:7–10) so that they can no longer do any harm in the universe. The basis for Christ’s reign of peace is the blood of his cross. The cross truly is the pivotal point in human and cosmic history. On crucifixion, see note on Matt. 27:35. See also note on Phil. 2:8.

Reconciliation of the Colossians to God. This next section explains the meaning of reconciliation (see note on v. 20) for the church.

once … now. Paul presents a strong contrast between the Colossians’ pre-Christian status and their favorable situation now as Christians. alienated. Sin has resulted in estrangement from God (Eph. 2:12; 4:18) and thus creates the need for reconciliation. This is due, in part, to the fact that nonbelievers are hostile in mind to God (Rom. 1:21). The result of reconciliation is that Christ is now working in all the believers to present you holy and blameless before God. This is the same language used in the OT to describe the unblemished animals that the Levitical priest would bring for a sacrifice to God. When Christ brings his followers to the Father for inspection, they will be found to be above reproach.

if indeed you continue in the faith. The form of this phrase in Greek (using the Gk. particle ei and the indicative mood of the verb epimenō) indicates that Paul fully expects that the Colossian believers will continue in the faith; no doubt is expressed. Nevertheless, the statement shows that faithfulness to the end is essential in the Christian life (cf. Matt. 10:22). not shifting. The idea here is very similar to Jesus’ story contrasting the person who built his house on the sand with the one who built his house on the rock (Matt. 7:24–27). Paul wanted the Colossians to build their house on the solid foundation of truth and not on the shifting sands of false teaching. In all creation is a general statement meaning that the gospel has gone widely throughout the Greco-Roman world, to both Jews and Gentiles (cf. Col. 1:6).

This verse does not imply a deficiency in Christ’s atoning sacrifice on the cross. Behind it stands a Jewish and early Christian conviction of a predetermined amount of suffering to be endured by God’s people before the consummation of the age (see Rv 6:9-11). Paul saw his suffering on behalf of Christ as contributing to the sum total.

Paul’s Suffering and Stewardship of the Mystery. Paul’s sufferings are the means God uses to extend the message of the gospel to others.

I am filling up (Gk. antanaplēroō) what is lacking (Gk. hysterēma) in Christ’s afflictions does not imply that there is a deficiency in Christ’s atoning death and suffering on the cross, which would contradict the central message of this letter and all the rest of Scripture as well (cf. Heb. 9:12, 24–26; 10:14). Christ’s sufferings are in fact sufficient, and nothing of one’s own can be added to secure salvation. What was “lacking” in Christ’s afflictions was the future suffering of all who (like Paul) will experience great affliction for the sake of the gospel, as Paul described, e.g., in 2 Cor. 1:8–10. (Cf. Phil. 2:30, where Paul tells the Philippians that Epaphroditus risked his life “to complete [Gk. anaplēroō] what was lacking [Gk. hysterēma] in your service to me”.)

according to the stewardship from God. Paul views himself as a divinely commissioned “steward” or “administrator” (Gk. oikonomos), a word used widely in the Roman world for the administrator of a large household or estate. Paul’s responsibility was to make the word of God fully known. The “filling up” (Gk. antanaplēroō, v. 24) of Christ’s afflictions takes place as the proclamation of the word is made “fully known” (Gk. plēroō, v. 25). Paul suffers as he proclaims the gospel, and he declares that the basis of forgiveness of sins is Christ’s once-for-all suffering and sacrifice.

The mystery does not refer to something mysterious or to a secret ritual. Rather, Paul is speaking of God’s unfolding plan for the world and, above all, his plan of redemption through the Messiah (cf. 2:2; 4:3; Eph. 1:9; 3:3–4, 9; 5:32; 6:19). Although elements of God’s design were already known through the prophets, key aspects of it were hidden for ages and generations and thus were a mystery, which could only be known and understood when they were revealed by God. This language occurs often in the book of Daniel. After God reveals to Daniel that Nebuchadnezzar’s dream foretold four successive kingdoms culminating in the kingdom of God, Daniel tells the king, “there is a God in heaven who reveals mysteries, and he has made known to King Nebuchadnezzar what will be in the latter days” (Dan. 2:28). At the heart of the mystery that God is now revealing through Paul is the amazing hallmark of the new covenant, Christ in you, the hope of glory. God himself, in the person of Christ, will be directly and personally present in the lives of his people, and his presence assures them of a future life with him when he returns. Moreover, Christ does not reside only in believing Jews but also in believing Gentiles, so that there is one unified people of God (cf. Eph. 2:11–22; 3:2–6).

that we may present everyone mature (Gk. teleios) in Christ. It was not enough for Paul to see people make a profession of faith in Christ, as important as this is. Teleios could be translated as “perfect,” but full perfection will be attained only when Christ returns and believers are fully transformed. Until that time, the maturity Christians are to seek stands in contrast with the immaturity of infancy (cf. Eph. 4:14).

Paul is struggling with all his [that is, Christ’s] energy to help them grow and mature in Christ.