COLOSSIANS—NOTE ON 1:1–2 Greeting. Paul begins the letter in his typical fashion by calling on God to pour out his grace and peace upon the Colossians.
COLOSSIANS—NOTE ON 1:1 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.
COLOSSIANS—NOTE ON 1:2 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).
COLOSSIANS—NOTE ON 1:3–8 Thanksgiving. Paul thanks God for the Colossians and their tangible expressions of faith, hope, and love.
COLOSSIANS—NOTE ON 1:3 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.
COLOSSIANS—NOTE ON 1:4–5 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.
COLOSSIANS—NOTE ON 1:5 the word of the truth. This contrasts with the false teaching Paul later describes as “empty deceit” (2:8).
COLOSSIANS—NOTE ON 1:6 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.
COLOSSIANS—NOTE ON 1:7 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.
COLOSSIANS—NOTE ON 1:9–14 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.
COLOSSIANS—NOTE ON 1:9 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.
COLOSSIANS—NOTE ON 1:10 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.
COLOSSIANS—NOTE ON 1:11 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.
COLOSSIANS—NOTE ON 1:12 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.
COLOSSIANS—NOTE ON 1:13 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.
COLOSSIANS—NOTE ON 1:14 Redemption means deliverance or liberation, emphasizing here that believers have been delivered and have received forgiveness of their sins.
View this chart online at http://kindle.esvsb.org/c193
| 1:14 | in whom we have redemption |
| 1:16 | in him all things were created |
| 1:19 | in him all the fullness of God was pleased to dwell |
| 1:22 | reconciled in his body of flesh |
| 2:3 | in whom are hidden all the treasures of wisdom and knowledge |
| 2:6 | walk in him |
| 2:7 | rooted and built up in him |
| 2:9 | in him all the fullness of deity dwells bodily |
| 2:10 | you have been filled in him |
| 2:11 | you were circumcised in him |
| 2:12 | in him you were raised up |
| 2:15 | triumphing over them in him |
| 3:20 | pleasing in the Lord |
| 4:7 | fellow servant in the Lord |
| 4:17 | the ministry that you have received in the Lord |
COLOSSIANS—NOTE ON 1:15–20 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.
COLOSSIANS—NOTE ON 1:15–17 Christ Is Lord of Creation. Jesus is the Lord, the maker and upholder of all things in the universe.
COLOSSIANS—NOTE ON 1:15 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).
COLOSSIANS—NOTE ON 1:16 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).
COLOSSIANS—NOTE ON 1:17 in him all things hold together. Christ continually sustains his creation, preventing it from falling into chaos or disintegrating (cf. Heb. 1:3).
COLOSSIANS—NOTE ON 1:18–20 Christ Is Lord of Redemption. Christ is Head of the church and has accomplished reconciliation at the cross.
COLOSSIANS—NOTE ON 1:18 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).
COLOSSIANS—NOTE ON 1:19 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).
COLOSSIANS—NOTE ON 1:20 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.
COLOSSIANS—NOTE ON 1:21–23 Reconciliation of the Colossians to God. This next section explains the meaning of reconciliation (see note on v. 20) for the church.
COLOSSIANS—NOTE ON 1:21–22 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.
COLOSSIANS—NOTE ON 1:23 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).
COLOSSIANS—NOTE ON 1:24–2:3 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.
COLOSSIANS—NOTE ON 1:24–28 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.
COLOSSIANS—NOTE ON 1:24 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”.)
COLOSSIANS—NOTE ON 1:25 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.
COLOSSIANS—NOTE ON 1:26–27 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).
COLOSSIANS—NOTE ON 1:28 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).
COLOSSIANS—NOTE ON 1:29–2:3 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.
COLOSSIANS—NOTE ON 1:29 Paul is struggling with all his [that is, Christ’s] energy to help them grow and mature in Christ.
COLOSSIANS—NOTE ON 2:1 for those at Laodicea. Laodicea (cf. Rev. 3:14–22) was the nearest city to Colossae, only 9 miles (14.5 km) away (see note on Rev. 3:14–22). There was a close relationship between these churches as well as with the church at Hierapolis (see Col. 4:13).
COLOSSIANS—NOTE ON 2:2 The false teachers presumably claimed access to the mysteries of God’s truth, but Paul insists that Christ is God’s mystery, and all understanding is to be found in him.
COLOSSIANS—NOTE ON 2:3 in whom are hidden all the treasures of wisdom and knowledge. Anticipating what he will soon say about false sources of knowledge (vv. 4–23), Paul emphasizes that Christ is the ultimate storehouse of divine wisdom and spiritual knowledge. His language parallels what the OT says about wisdom (Prov. 2:3–6).
COLOSSIANS—NOTE ON 2:4–23 The Dangerous Teaching at Colossae. Paul delivers a series of warnings about the teaching that is threatening the Colossian church. In doing so, he also provides important teaching on the Christians’ new identity in Christ that will help them resist the arguments of the false teachers and live worthily of the Lord.
COLOSSIANS—NOTE ON 2:4–8 Warning about a Deceptive Teaching. Even though the Colossians are doing well spiritually, they must be on guard against false teaching.
COLOSSIANS—NOTE ON 2:4 that no one may delude you with plausible arguments. Paul warns the Colossians about the direct and dangerous threat in their midst. It is important to see that the threat comes from within the church and that what the teacher(s) are saying sounds reasonable and even persuasive.
COLOSSIANS—NOTE ON 2:5 I am with you in spirit. Because both the Colossians and Paul live “in Christ” and possess the Spirit of God, there is a sense in which Paul is, in fact, present with them (see also 1 Cor. 5:3–5). To express the stability that Paul wants to see continue in the Colossian church, he employs two military metaphors—good order and firmness. The Colossians should be like troops drawn up in battle formation, standing firm like soldiers resisting the enemy.
COLOSSIANS—NOTE ON 2:6–7 you received Christ Jesus the Lord. Paul calls the Colossians back to the foundational teaching passed on to them by Epaphras when they first became Christians. At the heart of this is the confession that Jesus Christ is Lord (1 Cor. 12:3). Paul uses the images of a tree (rooted) and a building (built up) to remind them of their firm foundation in what they have already been taught. The implication is, why should they now give a hearing to any rival teaching?
COLOSSIANS—NOTE ON 2:8 See to it that no one takes you captive (Gk. sylagōgeō, commonly used of the plundering of cargo from a ship). The false teacher(s) in Colossae pose a very real threat to the church. philosophy. The Greek for this word includes the article (tēs philosophias), suggesting that the ringleaders of the faction called their teaching “the philosophy.” When Paul speaks of “filling” and “fullness” in this letter (see v. 10), he is clearly echoing the jargon of the erring teachers, and he may be doing the same here. The term “philosophy” was used much more broadly in the ancient world than it is today. Josephus, for instance, could call the teachings of the Pharisees and Sadducees “philosophies.” Even a magician could be called a philosopher. Paul is not making a blanket condemnation of the traditional Greek philosophical schools (e.g., Platonism, Stoicism, Aristotelianism, etc.). His remarks are focused on the particular factional teaching being disseminated at Colossae. He makes the incisive claim that this teaching is not only empty deceit but that it has been inspired by the elemental spirits (Gk. stoicheia) of the world. Stoicheia is sometimes translated “the basic principles” of the world and then interpreted to be something like the fundamental principles of pagan religion. In the ancient world, however, the term stoicheia was widely used for spirits in Persian religious texts, magical papyri, astrological documents, and some Jewish texts. Paul is likely using it here to refer to demonic spirits; it is the equivalent of “rulers and authorities” (vv. 10, 15). Although the false teaching is handed down as human tradition, it can ultimately be traced to the influence of demonic forces. The fundamental problem with this philosophy is that it is not in accord with Jesus Christ and the gospel proclaimed by him and the apostle Paul.
COLOSSIANS—NOTE ON 2:9–15 Help for the Danger: Resources in Christ. The Colossians have everything they need in Jesus Christ. Since they are forgiven of their sins by virtue of the cross of Christ and are already living a new life in him, they should not turn to anything or anyone else to “complete” their spiritual well-being.
COLOSSIANS—NOTE ON 2:9 in him the whole fullness of deity dwells bodily. Christ is the visible expression of God. In his incarnation and now in his glorification, Jesus is God in the flesh (cf. 1:15–20).
COLOSSIANS—NOTE ON 2:10 you have been filled in him. In this remarkable statement, Paul affirms that believers share in Christ’s power and authority over every rule and authority by virtue of their union with him. Here is the main theme of Colossians. The divine “fullness” is in Christ (v. 9), and believers are “filled in him.” Hence, they have everything they need in Christ. They do not need any other teaching to become like God. The term head is clearly used here with the sense of “authority over” (see note on 1 Cor. 11:3). This would have been an encouraging and helpful teaching for the Colossians, who clearly continued to live in fear of the demonic realm.
COLOSSIANS—NOTE ON 2:11 In him also you were circumcised. Paul here uses circumcision metaphorically for a spiritual (made without hands) action, which he describes as putting off the body of the flesh. Believers no longer live in the sphere of the flesh and its influence (Gal. 5:24) but have been transferred to the kingdom of Christ and live through and in him, under his lordship (Col. 1:13). In this “circumcision” performed by Christ, Christians have been removed from their solidarity with Adam and his sin (see Rom. 6:6) and are now in solidarity with Christ and his righteousness and can live for him, as they before could not.
COLOSSIANS—NOTE ON 2:12–13 buried with him in baptism … also raised with him … made alive together with him. In a second metaphor drawn from Christ’s work on the cross, Paul says that the Christian rite of baptism represents an identification with Christ in his death (cf. Rom. 6:4–6) along with an identification with Christ in his resurrection (cf. Eph. 2:6). Dying and rising with Christ signifies death to the power of sin and Satan plus empowerment to live the new life that Jesus calls believers to live in imitation of him (see Rom. 6:3–11).
COLOSSIANS—NOTE ON 2:14 the record of debt that stood against us. In the Greco-Roman world, the “record of debt” (Gk. cheirographon) was a written note of indebtedness. Paul uses this as a word picture to characterize each person’s indebtedness to God because of sin. God himself has mercifully resolved this problem for all who put their faith in Jesus by taking this note and nailing it to the cross, where Jesus paid the debt. The image comes from the notice fastened to a cross by the Roman authorities, declaring the crime for which the criminal was being executed (see John 19:19–22).
COLOSSIANS—NOTE ON 2:15 He disarmed the rulers and authorities. The cross of Christ marks the decisive defeat of the demonic powers. On the cross, they were stripped of their power to accuse Christians before God. (Gk. diabolos, “devil,” means “accuser, slanderer.”) Nevertheless, these demons continue to exist and to exercise power to incite evil, so Christians must continue to struggle with them (see Eph. 6:12, 16). put them to open shame. This is the same term (Gk. deigmatizō) used in Matt. 1:19 to refer to Joseph’s unwillingness to expose Mary’s pregnancy and bring public shame on her. The cross publicly reveals the failure of the demonic powers to thwart God’s plan of salvation through Christ (see 1 Cor. 2:6–8). triumphing over them. The image is of a triumphal Roman military procession. The defeated king with all of his surviving warriors and the spoils of war were paraded through the streets of Rome, as a public spectacle for all to see.
COLOSSIANS—NOTE ON 2:16–23 Additional Warnings about the Teaching. Apparently the false teachers advocated asceticism for spiritual growth. The true path to spiritual maturity is holding fast to Christ as the head, not following these misguided human rules.
COLOSSIANS—NOTE ON 2:16 food and drink … a festival or a new moon or a Sabbath. The false teacher(s) were advocating a number of Jewish observances, arguing that they were essential for spiritual advancement. On “new moon,” see note on Num. 28:11–15.
COLOSSIANS—NOTE ON 2:17 a shadow of the things to come. The old covenant observances pointed to a future reality that was fulfilled in the Lord Jesus Christ (cf. Heb. 10:1). Hence, Christians are no longer under the Mosaic covenant (cf. Rom. 6:14–15; 7:1–6; 2 Cor. 3:4–18; Gal. 3:15–4:7). Christians are no longer obligated to observe OT dietary laws (“food and drink”) or festivals, holidays, and special days (“a festival … new moon … Sabbath,” Col. 2:16), for what these things foreshadowed has been fulfilled in Christ. It is debated whether the Sabbaths in question included the regular seventh-day rest of the fourth commandment, or were only the special Sabbaths of the Jewish festal calendar.
COLOSSIANS—NOTE ON 2:18 Paul lists a variety of ways the false teachers had tried to disqualify the genuine believers in Colossae. Asceticism translates the Greek word for “humility” (tapeinophrosynē). Paul probably had in mind fasting and perhaps also the taboos mentioned in v. 21. Worship of angels involves invoking angels for help and protection from evil spirits (see Introduction: Purpose, Occasion, and Background). The verb translated going on in detail (Gk. embateuō) is rare in Greek literature and difficult to interpret. The use of this word on a series of inscriptions found near Ephesus, however, has clarified its meaning here. It denoted the higher stage of mystery cult initiation that involved “entering” the innermost sanctuary of the pagan temple. The term suggests that the leader of the Colossian faction may be basing part of his teaching on spiritual experiences he gained in a pagan ritual initiation, thus showing the syncretistic nature of his false teaching. about visions. Some form of visionary experience and, thus, mystical insight was offered as part of the false teaching.
COLOSSIANS—NOTE ON 2:19 not holding fast to the Head. The fundamental problem with the competing teacher at Colossae is that he has not maintained contact with Christ and has thus become influenced by evil spirits (see v. 8). As the head of the body, Christ not only provides leadership but is also a source of provision for every member of the body (its joints and ligaments) so that it grows and matures (see note on 1 Cor. 11:3). On the church as a body, see Rom. 12:5–8; 1 Corinthians 12; Eph. 4:4, 12–16.
COLOSSIANS—NOTE ON 2:20 the elemental spirits. See note on v. 8.
COLOSSIANS—NOTE ON 2:21 “Do not handle, Do not taste, Do not touch.” Quotation marks are used here to indicate that these are specific taboos, which the teacher of the false philosophy is insisting the Colossians must obey. These rules are not divine but human, for the food a person eats is not crucial in his or her spiritual life (cf. Mark 7:18–19).
COLOSSIANS—NOTE ON 2:23 an appearance of wisdom. The ringleader of the faction in Colossae was advocating an esoteric wisdom for daily life that would allegedly help the Colossians deal with evil spirits and cope with life’s circumstances. self-made religion. The Greek word (ethelothrēskia) could also be translated “voluntary worship,” which may allude to the fact that the false teacher was stressing the Colossians’ freedom to choose this syncretistic path contrary to apostolic tradition. severity to the body. This refers to the fasting and taboos that were part of the ascetic behavior advocated by “the philosophy.” It may have gone beyond this, however, to include forms of self-mutilation similar to what was practiced in some of the local cults. Such asceticism may appear to be spiritual, but it actually promotes nothing more than confidence in self rather than in Christ.
COLOSSIANS—NOTE ON 3:1–4 The Proper Focus: Christ and the Life Above. This pivotal section marks an end to Paul’s polemic against the false teacher and is a bridge to his appeals for the Colossians to live in a manner pleasing to the Lord.
COLOSSIANS—NOTE ON 3:1–2 raised with Christ. See 2:13–14. Set your minds on things that are above contrasts with the things that are on earth and refers to pursuing a deeper knowledge of Christ himself (Phil. 3:10) and all that belongs to living with and for him. This would include seeking first his kingdom (Matt. 6:33) and living a life worthy of his name (Col. 1:10; 2:6). Christ is presently seated at the right hand of God (Ps. 110:1; Eph. 1:20) in a position of authority where he can make intercession with the Father. The false teacher may have claimed to have heavenly secrets, but Paul dismisses his theology as earthly.
COLOSSIANS—NOTE ON 3:3 your life is hidden with Christ in God. Paul uses the language of Isaiah and the Psalms to express the security of the people of God as they trust in him (Isa. 49:2; Ps. 27:5–6; 31:19–20).
COLOSSIANS—NOTE ON 3:4 The centrality of Christ in Colossians blazes into view again. Believers know that Christ is their life. Perfection in glory will be theirs when Christ returns (when they appear with him in glory).
COLOSSIANS—NOTE ON 3:5–4:6 Instructions on Living the Christian Life. Based on their death and resurrection with Christ and the hope of a future life with him, Paul encourages the Colossians to continue eliminating sinful behaviors from their lives and cultivating Christian virtues.
COLOSSIANS—NOTE ON 3:5–11 Dealing with the Sins of the Past. Paul calls the Colossians to make a decisive break with the sinful tendencies they have carried with them into their Christian lives.
COLOSSIANS—NOTE ON 3:5 Put to death. Because believers have died with Christ (2:20; 3:3), they can get rid of sinful practices (Rom. 6:11; 8:13). The language of putting to death indicates that Christians have to take severe measures to conquer sin. Watchfulness and prayerfulness against it will be the first steps (see Matt. 26:41), with self-discipline following (Matt. 5:29–30). Sexual immorality (Gk. porneia) refers to every kind of sexual activity outside of marriage. Five of the items that Paul lists have to do with sexual purity, stressing the importance of bringing this area of life under the control and lordship of Christ. which is idolatry. Greed, sexual sin, and other vices can intrude into one’s relationship with God, taking his place as a focus of devotion.
COLOSSIANS—NOTE ON 3:6 the wrath of God is coming. In line with the OT prophets, who spoke of the day of the Lord as a time of coming wrath (e.g., Zeph. 1:14–15), Paul reminds the Colossians that God will suddenly intervene in human history and will hold everyone accountable. Those who live evil lives will face final judgment.
COLOSSIANS—NOTE ON 3:8 put them all away. Paul lists five more vices (cf. v. 5) that Christians need to get rid of. These five all have a bearing on social relationships among believers.
COLOSSIANS—NOTE ON 3:9–10 seeing that you have put off the old self … and have put on the new self. (On “self” as a rendering of “man” [esv footnote], see note on Eph. 4:22.) Paul picks up here what he has said earlier about Christ circumcising Christians by removing “the body of the flesh” (see Col. 2:11). Here he employs the metaphor of “taking off” and “putting on” clothing. The aorist tense of the two participles suggests that it is an event that has already taken place. A qualitative change of identity has already occurred in the lives of believers. It now only remains for them to bring their behavior into line with their new identity (see also Rom. 6:6; Eph. 4:24). Being renewed (present tense) indicates that the transformation of Christians is an ongoing process.
COLOSSIANS—NOTE ON 3:11 Here there is not Greek and Jew. There are no status distinctions among the new covenant people of God (cf. Gal. 3:28). No one has a special claim on God or is treated with less dignity than any other. Scythian. This was a people group located along the northern coast of the Black Sea. To the Greeks, the Scythians were a violent, uneducated, uncivilized, and altogether inferior people. In contrast to such discrimination and prejudice against other races and cultures, Paul shows that Jesus, who is all, and in all, binds all Christians together in equality, irrespective of such differences.
COLOSSIANS—NOTE ON 3:12–17 Putting on the Virtues of Christ. Paul calls the Colossians to a holy lifestyle, consistent with their new identity. Believers have been chosen by God and stand before him as his beloved holy ones. They are to live up to what they are in Christ.
COLOSSIANS—NOTE ON 3:13 bearing with one another. Tolerance is a virtue within the Christian community, although Paul clearly does not want the Colossians to tolerate the false teaching. forgiving each other … as the Lord has forgiven you. When wronged and betrayed, Christians are called to forgive others, even as they have been forgiven for their betrayal of Christ. See Matt. 6:12, 14–15; 18:21–22.
COLOSSIANS—NOTE ON 3:14 Above all else, Christians are called on to love one another (see 1 Corinthians 13). Binds … together may suggest that love unites all the virtues.
COLOSSIANS—NOTE ON 3:16 The word of Christ probably refers to the teaching about Christ as well as the words of Christ himself, which were part of the oral traditions passed on to believers in the early years after Christ ascended to heaven, before the Gospels had been written. Psalms and hymns and spiritual songs (see note on Eph. 5:19) is one means of teaching and admonishing. Corporate worship has a teaching function through the lyrics of its songs. This was particularly important in the oral culture of Paul’s day.
COLOSSIANS—NOTE ON 3:17 in the name of the Lord Jesus, giving thanks to God the Father. The centrality of Christ does not diminish the Father but brings him glory.
COLOSSIANS—NOTE ON 3:18–4:1 Living in the Christian Household. Paul gives instructions for the various members of a Christian household. He addresses wives and husbands, children and fathers, and slaves (or bondservants) and masters. Significantly, he addresses the women, children, and slaves (or bondservants) directly as equal members of the Christian household, and he addresses each of them first in their respective sections. Cf. Eph. 5:22–6:9. On the Gk. word doulos, see the esv Preface.
COLOSSIANS—NOTE ON 3:18 Wives, submit to your husbands. Instead of telling wives to “obey” (Gk. hypakouō), as was typical in Roman households, Paul appeals to them to “submit” (Gk. hypotassō), based on his conviction that men have a God-given leadership role in the family. The term suggests an ordering of society in which wives should align themselves with and respect the leadership of their husbands (see Eph. 5:22–33). Paul is not enjoining the wives to follow the prevailing cultural patterns of the day but to live as is fitting in the Lord. Seven times in these nine verses (Col. 3:18–4:1) Paul roots his instructions in “the Lord” or an equivalent term, thus stressing the importance of evaluating everything in light of Christ and his teaching.
COLOSSIANS—NOTE ON 3:19 do not be harsh with them. There was a tendency in the Roman world for men to rage bitterly against their wives and mistreat them. Because of their greater strength and louder voices, men in their sinful natures are prone to use harsh words, threats, unkindness, and even physical violence to intimidate their wives. There is no room for even a hint of this in a Christian home; instead, men are called to love their wives as Christ loved the church (Eph. 5:25).
COLOSSIANS—NOTE ON 3:20 Paul’s words to children reflect the fifth commandment (Ex. 20:12).
COLOSSIANS—NOTE ON 3:21 do not provoke your children. Men are urged to restrain their anger and any other attitudes that can embitter their children (cf. Eph. 6:4), lest they despair of pleasing their parents.
COLOSSIANS—NOTE ON 3:22–25 Bondservants, obey in everything those who are your earthly masters. The relationships between husbands and wives and parents and children are ordained by God from creation. Hence, Paul’s instructions on marriage represent the perfect will of God. On the other hand, the kind of servitude practiced in the first century was seldom in keeping with God’s will; the Scriptures regulate the institution without commending it (see notes on 1 Cor. 7:21; Eph. 6:5; 1 Tim. 1:10), and the evil of trafficking in human beings is condemned in the NT (1 Tim. 1:10; cf. Rev. 18:11–13). As in any other city or village in the Roman world, there would have been many slaves (or bondservants) at Colossae; Paul treats them with dignity and appeals to them directly to honor Christ in their hearts, work, and behavior. Philemon (see the book of Philemon) was a wealthy Colossian who benefited from the labors of his bondservant, Onesimus. Slaves (or bondservants) should work heartily, not primarily to please their earthly masters but as if they were working for the Lord. The principles of Col. 3:22–4:1 apply to employers and employees today.
COLOSSIANS—NOTE ON 4:1 treat your bondservants justly and fairly. Paul does not condone the Roman system of servitude but instead provides instructions to believing masters and slaves (or bondservants) regarding their relationship to each other in the Lord. Such instruction clearly sows the seeds for the eventual dismantling of this unjust socioeconomic structure (see note on Eph. 6:5). On the Gk. word doulos, see the esv Preface.
COLOSSIANS—NOTE ON 4:2–4 Persistence in Prayer. Paul calls all Christians to a lifestyle of constant prayer.
COLOSSIANS—NOTE ON 4:2 being watchful in it. Jesus likewise admonished his disciples to “watch and pray” (Mark 14:38) so that they would not fall into temptation. Thanksgiving leavens prayer, so that it does not become merely a selfish pleading to have one’s desires fulfilled (cf. James 4:1–3).
COLOSSIANS—NOTE ON 4:3–4 that God may open to us a door for the word. In spite of his imprisonment and difficult circumstances, Paul asks the Colossians to pray that he will have opportunities to share the good news of Jesus Christ (Eph. 6:18–20; 2 Thess. 3:1). Christians should pray for missionaries and church leaders around the world. to declare the mystery. See note on Col. 1:26–27.
COLOSSIANS—NOTE ON 4:5–6 Good Behavior toward Those Outside the Community. Paul encourages the Colossians to manifest a powerful and attractive testimony to non-Christians. seasoned with salt. This statement echoes the teaching of Jesus when he called his disciples to be “the salt of the earth” (Matt. 5:13). When applied to conversation, the metaphor suggests speaking in an interesting, stimulating, and wise way. Paul’s comments assume that the Colossian believers are vitally involved in the local community and have ample opportunities to interact with outsiders in a way that would commend the gospel to them.
COLOSSIANS—NOTE ON 4:7–17 Personal Greetings and Instructions. After commending the “letter carriers” to the Colossians, Paul extends greetings to this church from the ministry associates who are with him during his imprisonment.
COLOSSIANS—NOTE ON 4:7–9 Remarks about the Messengers Carrying the Letter.
COLOSSIANS—NOTE ON 4:7–8 Tychicus was a native of Asia Minor who became a Christian and a member of Paul’s ministry team (Acts 20:4). He will carry this letter (as well as Ephesians and Philemon; see Eph. 6:21–22; and Introduction to Philemon: Date) and bring them news about Paul and his situation.
COLOSSIANS—NOTE ON 4:9 Onesimus. This was Philemon’s converted bondservant (see notes on Philemon).
COLOSSIANS—NOTE ON 4:10–14 Greetings from Paul’s Associates.
COLOSSIANS—NOTE ON 4:10–11 Mark the cousin of Barnabas. This is the same person as “John Mark,” who accompanied Paul on his first missionary journey and suddenly departed (Acts 13:13) and over whom Paul and Barnabas had a sharp disagreement (Acts 15:39). Paul’s perspective on Mark has decidedly changed (probably corresponding to a change in Mark himself). Now Mark has been reconciled to Paul and is ministering to him and on his behalf. The five people mentioned here are the same five that Paul mentions in Philemon, with the exception of Jesus who is called Justus, about whom nothing else is known. The last three are identified as men of the circumcision, indicating that they are Jewish Christians.
COLOSSIANS—NOTE ON 4:12–13 Epaphras. See note on 1:7. Epaphras’s love and prayer for the Colossians and Christians in nearby cities is an example for all believers.
COLOSSIANS—NOTE ON 4:13 in Laodicea and in Hierapolis. These were neighboring towns to Colossae in the Lycus Valley (on Laodicea, see 2:1; Rev. 3:14). Hierapolis (modern Pamukkale) boasts a large mineral spring, famous also in Paul’s day. However, much of what visitors see today dates from the rebuilding and expansion that occurred under Domitian (A.D. 81–96) and later. Hierapolis was known for the worship of Apollo, Leto, and Pluto; yet inscriptions in the ancient cemetery also point to a Jewish presence.
COLOSSIANS—NOTE ON 4:14 Luke the beloved physician is the same Luke who authored Luke’s Gospel and Acts (see also 2 Tim. 4:11; Philem. 24). He accompanied Paul on some of his journeys (see Introduction to Acts: Author and Title) and was apparently with Paul throughout his two-year imprisonment in Caesarea and then in his two-year Roman imprisonment. Since Luke is not identified among “the only men of the circumcision” (Col. 4:9–11), he was probably a Gentile. Lamentably, Demas later followed worldly pursuits and deserted Paul (2 Tim. 4:10).
COLOSSIANS—NOTE ON 4:15–17 Greetings to the Christians in Laodicea.
COLOSSIANS—NOTE ON 4:15 Nympha and the church in her house. On house churches, see note on 1 Cor. 16:19.
COLOSSIANS—NOTE ON 4:16 when this letter has been read among you. Public reading in the churches points to the authority of Paul’s letters and also assumes that they were written to be understood by ordinary believers. the letter from Laodicea. Although some have thought this might be a reference to Ephesians (understood to be a circular letter, with Laodicea as one of its destinations) or a letter from the Laodiceans to Paul, it is probably best to take it as a reference to a letter Paul wrote to Laodicea that is now lost.
COLOSSIANS—NOTE ON 4:17 Archippus may have been the son of Philemon and Apphia (see Philem. 2).
COLOSSIANS—NOTE ON 4:18 Letter Closing. Paul ends his letter by asking the Colossian Christians to remember him before the Lord. I, Paul, write this greeting with my own hand. If Timothy has so far been functioning as Paul’s secretary to whom he dictates the letter (see 1:1), Paul now takes the stylus and signs the letter personally (cf. 1 Cor. 16:21; 2 Thess. 3:17).