Colossians

1Chapter
1-2I, Paul, have been sent on special assignment by Christ as part of God’s master plan. Together with my friend Timothy, I greet the Christians and stalwart followers of Christ who live in Colosse. May everything good from God our Father be yours!

Working in His Orchard

3-5Our prayers for you are always spilling over into thanksgivings. We can’t quit thanking God our Father and Jesus our Messiah for you! We keep getting reports on your steady faith in Christ, our Jesus, and the love you continuously extend to all Christians. The lines of purpose in your lives never grow slack, tightly tied as they are to your future in heaven, kept taut by hope.
5-8The Message is as true among you today as when you first heard it. It doesn’t diminish or weaken over time. It’s the same all over the world. The Message bears fruit and gets larger and stronger, just as it has in you. From the very first day you heard and recognized the truth of what God is doing, you’ve been hungry for more. It’s as vigorous in you now as when you learned it from our friend and close associate Epaphras. He is one reliable worker for Christ! I could always depend on him. He’s the one who told us how thoroughly love had been worked into your lives by the Spirit.
9-12Be assured that from the first day we heard of you, we haven’t stopped praying for you, asking God to give you wise minds and spirits attuned to his will, and so acquire a thorough understanding of the ways in which God works. We pray that you’ll live well for the Master, making him proud of you as you work hard in his orchard. As you learn more and more how God works, you will learn how to do your work. We pray that you’ll have the strength to stick it out over the long haul—not the grim strength of gritting your teeth but the glory-strength God gives. It is strength that endures the unendurable and spills over into joy, thanking the Father who makes us strong enough to take part in everything bright and beautiful that he has for us.
13-14God rescued us from dead-end alleys and dark dungeons. He’s set us up in the kingdom of the Son he loves so much, the Son who got us out of the pit we were in, got rid of the sins we were doomed to keep repeating.

Christ Holds It All Together

15-18We look at this Son and see the God who cannot be seen. We look at this Son and see God’s original purpose in everything created. For everything, absolutely everything, above and below, visible and invisible, rank after rank after rank of angels—everything got started in him and finds its purpose in him. He was there before any of it came into existence and holds it all together right up to this moment. And when it comes to the church, he organizes and holds it together, like a head does a body.
18-20He was supreme in the beginning and—leading the resurrection parade—he is supreme in the end. From beginning to end he’s there, towering far above everything, everyone. So spacious is he, so expansive, that everything of God finds its proper place in him without crowding. Not only that, but all the broken and dislocated pieces of the universe—people and things, animals and atoms—get properly fixed and fit together in vibrant harmonies, all because of his death, his blood that poured down from the cross.
21-23You yourselves are a case study of what he does. At one time you all had your backs turned to God, thinking rebellious thoughts of him, giving him trouble every chance you got. But now, by giving himself completely at the Cross, actually dying for you, Christ brought you over to God’s side and put your lives together, whole and holy in his presence. You don’t walk away from a gift like that! You stay grounded and steady in that bond of trust, constantly tuned in to the Message, careful not to be distracted or diverted. There is no other Message—just this one. Every creature under heaven gets this same Message. I, Paul, am a messenger of this Message.
24-25I want you to know how glad I am that it’s me sitting here in this jail and not you. There’s a lot of suffering to be entered into in this world—the kind of suffering Christ takes on. I welcome the chance to take my share in the church’s part of that suffering. When I became a servant in this church, I experienced this suffering as a sheer gift, God’s way of helping me serve you, laying out the whole truth.
26-29This mystery has been kept in the dark for a long time, but now it’s out in the open. God wanted everyone, not just Jews, to know this rich and glorious secret inside and out, regardless of their background, regardless of their religious standing. The mystery in a nutshell is just this: Christ is in you, so therefore you can look forward to sharing in God’s glory. It’s that simple. That is the substance of our Message. We preach Christ, warning people not to add to the Message. We teach in a spirit of profound common sense so that we can bring each person to maturity. To be mature is to be basic. Christ! No more, no less. That’s what I’m working so hard at day after day, year after year, doing my best with the energy God so generously gives me.
2Chapter
1I want you to realize that I continue to work as hard as I know how for you, and also for the Christians over at Laodicea. Not many of you have met me face-to-face, but that doesn’t make any difference. Know that I’m on your side, right alongside you. You’re not in this alone.
2-4I want you woven into a tapestry of love, in touch with everything there is to know of God. Then you will have minds confident and at rest, focused on Christ, God’s great mystery. All the richest treasures of wisdom and knowledge are embedded in that mystery and nowhere else. And we’ve been shown the mystery! I’m telling you this because I don’t want anyone leading you off on some wild-goose chase, after other so-called mysteries, or “the Secret.”
5I’m a long way off, true, and you may never lay eyes on me, but believe me, I’m on your side, right beside you. I am delighted to hear of the careful and orderly ways you conduct your affairs, and impressed with the solid substance of your faith in Christ.

From the Shadows to the Substance

6-7My counsel for you is simple and straightforward: Just go ahead with what you’ve been given. You received Christ Jesus, the Master; now live him. You’re deeply rooted in him. You’re well constructed upon him. You know your way around the faith. Now do what you’ve been taught. School’s out; quit studying the subject and start living it! And let your living spill over into thanksgiving.
8-10Watch out for people who try to dazzle you with big words and intellectual double-talk. They want to drag you off into endless arguments that never amount to anything. They spread their ideas through the empty traditions of human beings and the empty superstitions of spirit beings. But that’s not the way of Christ. Everything of God gets expressed in him, so you can see and hear him clearly. You don’t need a telescope, a microscope, or a horoscope to realize the fullness of Christ, and the emptiness of the universe without him. When you come to him, that fullness comes together for you, too. His power extends over everything.
11-15Entering into this fullness is not something you figure out or achieve. It’s not a matter of being circumcised or keeping a long list of laws. No, you’re already in—insiders—not through some secretive initiation rite but rather through what Christ has already gone through for you, destroying the power of sin. If it’s an initiation ritual you’re after, you’ve already been through it by submitting to baptism. Going under the water was a burial of your old life; coming up out of it was a resurrection, God raising you from the dead as he did Christ. When you were stuck in your old sin-dead life, you were incapable of responding to God. God brought you alive—right along with Christ! Think of it! All sins forgiven, the slate wiped clean, that old arrest warrant canceled and nailed to Christ’s cross. He stripped all the spiritual tyrants in the universe of their sham authority at the Cross and marched them naked through the streets.
16-17So don’t put up with anyone pressuring you in details of diet, worship services, or holy days. All those things are mere shadows cast before what was to come; the substance is Christ.
18-19Don’t tolerate people who try to run your life, ordering you to bow and scrape, insisting that you join their obsession with angels and that you seek out visions. They’re a lot of hot air, that’s all they are. They’re completely out of touch with the source of life, Christ, who puts us together in one piece, whose very breath and blood flow through us. He is the Head and we are the body. We can grow up healthy in God only as he nourishes us.
20-23So, then, if with Christ you’ve put all that puffed-up and childish religion behind you, why do you let yourselves be bullied by it? “Don’t touch this! Don’t taste that! Don’t go near this!” Do you think things that are here today and gone tomorrow are worth that kind of attention? Such things sound impressive if said in a deep enough voice. They even give the illusion of being pious and humble and austere. But they’re just another way of showing off, making yourselves look important.
3Chapter

He Is Your Life

1-2So if you’re serious about living this new resurrection life with Christ, act like it. Pursue the things over which Christ presides. Don’t shuffle along, eyes to the ground, absorbed with the things right in front of you. Look up, and be alert to what is going on around Christ—that’s where the action is. See things from his perspective.
3-4Your old life is dead. Your new life, which is your real life—even though invisible to spectators—is with Christ in God. He is your life. When Christ (your real life, remember) shows up again on this earth, you’ll show up, too—the real you, the glorious you. Meanwhile, be content with obscurity, like Christ.
5-8And that means killing off everything connected with that way of death: sexual promiscuity, impurity, lust, doing whatever you feel like whenever you feel like it, and grabbing whatever attracts your fancy. That’s a life shaped by things and feelings instead of by God. It’s because of this kind of thing that God is about to explode in anger. It wasn’t long ago that you were doing all that stuff and not knowing any better. But you know better now, so make sure it’s all gone for good: bad temper, irritability, meanness, profanity, dirty talk.
9-11Don’t lie to one another. You’re done with that old life. It’s like a filthy set of ill-fitting clothes you’ve stripped off and put in the fire. Now you’re dressed in a new wardrobe. Every item of your new way of life is custom-made by the Creator, with his label on it. All the old fashions are now obsolete. Words like Jewish and non-Jewish, religious and irreligious, insider and outsider, uncivilized and uncouth, slave and free, mean nothing. From now on everyone is defined by Christ, everyone is included in Christ.
12-14So, chosen by God for this new life of love, dress in the wardrobe God picked out for you: compassion, kindness, humility, quiet strength, discipline. Be even-tempered, content with second place, quick to forgive an offense. Forgive as quickly and completely as the Master forgave you. And regardless of what else you put on, wear love. It’s your basic, all-purpose garment. Never be without it.
15-17Let the peace of Christ keep you in tune with each other, in step with each other. None of this going off and doing your own thing. And cultivate thankfulness. Let the Word of Christ—the Message—have the run of the house. Give it plenty of room in your lives. Instruct and direct one another using good common sense. And sing, sing your hearts out to God! Let every detail in your lives—words, actions, whatever—be done in the name of the Master, Jesus, thanking God the Father every step of the way.
18Wives, understand and support your husbands by submitting to them in ways that honor the Master.
19Husbands, go all out in love for your wives. Don’t take advantage of them.
20Children, do what your parents tell you. This delights the Master no end.
21Parents, don’t come down too hard on your children or you’ll crush their spirits.
22-25Servants, do what you’re told by your earthly masters. And don’t just do the minimum that will get you by. Do your best. Work from the heart for your real Master, for God, confident that you’ll get paid in full when you come into your inheritance. Keep in mind always that the ultimate Master you’re serving is Christ. The sullen servant who does shoddy work will be held responsible. Being a follower of Jesus doesn’t cover up bad work.
4Chapter
1And masters, treat your servants considerately. Be fair with them. Don’t forget for a minute that you, too, serve a Master—God in heaven.

Pray for Open Doors

2-4Pray diligently. Stay alert, with your eyes wide open in gratitude. Don’t forget to pray for us, that God will open doors for telling the mystery of Christ, even while I’m locked up in this jail. Pray that every time I open my mouth I’ll be able to make Christ plain as day to them.
5-6Use your heads as you live and work among outsiders. Don’t miss a trick. Make the most of every opportunity. Be gracious in your speech. The goal is to bring out the best in others in a conversation, not put them down, not cut them out.
7-9My good friend Tychicus will tell you all about me. He’s a trusted minister and companion in the service of the Master. I’ve sent him to you so that you would know how things are with us, and so he could encourage you in your faith. And I’ve sent Onesimus with him. Onesimus is one of you, and has become such a trusted and dear brother! Together they’ll bring you up-to-date on everything that has been going on here.
10-11Aristarchus, who is in jail here with me, sends greetings; also Mark, cousin of Barnabas (you received a letter regarding him; if he shows up, welcome him); and also Jesus, the one they call Justus. These are the only ones left from the old crowd who have stuck with me in working for God’s kingdom. Don’t think they haven’t been a big help!
12-13Epaphras, who is one of you, says hello. What a trooper he has been! He’s been tireless in his prayers for you, praying that you’ll stand firm, mature and confident in everything God wants you to do. I’ve watched him closely, and can report on how hard he has worked for you and for those in Laodicea and Hierapolis.
14Luke, good friend and physician, and Demas both send greetings.
15Say hello to our friends in Laodicea; also to Nympha and the church that meets in her house.
16After this letter has been read to you, make sure it gets read also in Laodicea. And get the letter that went to Laodicea and have it read to you.
17And, oh, yes, tell Archippus, “Do your best in the job you received from the Master. Do your very best.”
18I’m signing off in my own handwriting—Paul. Remember to pray for me in this jail. Grace be with you.
Study
Chapter 1
CSB

TWISTED SCRIPTURE

Colossians 1:15-16

Jehovah’s Witnesses (JWs) teach that only Jehovah (the Father) is God. One basis of this belief is a misunderstanding of “firstborn” in Colossians 1:15. It means “most honored,” but JWs take it to mean that Jesus is the first created being. Their reading conflicts with verse 16, which portrays Jesus as Creator of the universe. To ease the problem, the JW version of the Bible (New World Translation, or NWT) translates the verse as, “all [other] things were created” by Jesus. This implies that Jesus too is a creature, and that he went on to create all other things. Importantly, the word “other” is not in the best Greek manuscripts, and none of the JWs who translated the NWT were qualified Greek scholars. The teaching that Jesus created everything is supported elsewhere by John 1:3, which says, “All things were created through him, and apart from him not one thing was created that has been created” (see also Heb 1:2 and 1Co 8:6). The New Testament is clear: Jesus is the Creator, not a creature.

If God Made the Universe, Then Who Made God?

Our universe is governed by a set of physical laws and principles that are constant. The law of gravity, for example, describes the fact that, “Whatever goes up must come down.” If I hit a baseball into the air, I can assume that the ball will return to earth (most likely only a few feet away). Why? The law of gravity tells me so.

Another law of the universe is known as causality . Causality tells us that everything in this world comes from something else. When I was a kid, I would come downstairs on Christmas morning and see a mountain of presents underneath the tree. Never once did I stop drinking my hot chocolate with marshmallows to ask, “How did these gifts appear out of nowhere ?” I assumed that these gifts had come from someone, and I was right . . . even though I was wrong about the whole Santa Claus thing. My parents were the cause of my pile of presents. Examples of causality are all around us: Paper comes from trees. Lung cancer comes from smoking. Good grades come from studying. Strong muscles come from lifting weights. The chicken comes from the egg (or is it the other way around?). Babies come from . . . well, you get the point!

In short, everything in the physical universe is the effect of some other cause . Nothing we can see, touch, taste, hear, or smell just pops into existence from nowhere. If everything in the universe has been caused by something else, then we must look outside the universe to find the cause of it all—the first and uncaused cause. After all, the chain of causes has to end somewhere in the past, else it would stretch back forever. We know that’s impossible in a universe that had a beginning to its existence.

The Bible teaches that the Uncaused Cause of our universe is God. Colossians 1:16 says of God the Son, “For everything was created by him, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities—all things have been created through him and for him.” God is the ultimate Cause that sets all other causes and effects into motion. He is supernatural , meaning he exists outside the natural universe and isn’t governed by natural laws. Hence, God doesn’t need a cause for his existence. Asking the question, “Who made God?” is similar to asking the question, “What does an invisible man look like?” By definition, a man who is invisible cannot be seen. If I ask what he looks like, I’m asking a question that changes his nature of invisibility. Once I change his nature, he is no longer the thing I’m asking about. In other words, if an invisible man looked like anything , he would no longer be invisible. By definition, God is uncaused. If I ask, “Who made God?” then I have changed God’s nature and am no longer asking about God—the Uncaused Cause.

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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.

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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.

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

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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.

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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).

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

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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.

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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.

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

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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

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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.

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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.”

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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.

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

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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).

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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).

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

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

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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).

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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).

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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).

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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.

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

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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.

ESV

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).

CSB

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.

ESV

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.

ESV

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”.)

ESV

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.

ESV

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).

ESV

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).

ESV

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