New Spirit-Filled Life Bible

Background

Paul had never visited Colosse, a small town in the province of Asia, about 100 miles east of Ephesus. The Colossian church was an outgrowth of his three-year ministry in Ephesus about A.D. 52–55 (see Acts 19:10; 20:31). Epaphras, a native of the town, and probably a convert of the apostle, was likely the church’s founder and leader (1:7, 8; 4:12, 13). The church apparently met in Philemon’s home (Philem. 2).

Conservative scholars believe Paul wrote this letter during his first Roman imprisonment, around A.D. 61. Tychicus took the letters to the Colossians, to Philemon, and to the Ephesians to their respective destinations.

Occasion and Purpose

Sometime during Paul’s imprisonment, Epaphras solicited his help in dealing with false teaching that threatened the church at Colosse (2:8, 9). This heresy was apparently a syncretism of Greek philosophy, Jewish legalism, and mysticism. The error resembles an early form of Gnosticism, which taught that Jesus was not fully God and fully man, but merely one of the semidivine beings that bridged the chasm between God and the world. He, therefore, was said to be lacking in authority and ability to meet the needs of the Colossians. Enlightened believers could, however, achieve spiritual fullness through special knowledge and rigorous self-discipline.

With an urgency heightened by the repatriation of the runaway slave, Onesimus, to his master at Colosse, Paul wrote this epistle with a fourfold purpose: 1) to expose and rebut the heresy; 2) to instruct the Colossians in the truth and alert them to the danger of returning to pagan vices; 3) to express personal interest in the believers; 4) to inspire them to promote mutual love and harmony.

Characteristics

No other book of the New Testament sets forth more fully or defends the universal lordship of Christ more thoroughly. Combative in tone and abrupt in style, Colossians bears a close resemblance to Ephesians in language and subject matter. Over seventy of the 155 verses in Ephesians contain expressions echoed in Colossians. On the other hand, Colossians has twenty-eight words found nowhere else in Paul’s writings and thirty-four found nowhere else in the New Testament.

Content

The false teachers at Colosse had undercut the major doctrines of Christianity, not least of which was the deity, absolute lordship, and sufficiency of Christ. Colossians sets forth Christ as supreme Lord in whose sufficiency the believers find completeness (1:15–20). The first two chapters present and defend this truth; the latter two unfold practical implications.

Jesus Christ’s supremacy hinges upon His uniqueness as God’s eternal, beloved Son and Heir (1:13, 15). In Him dwells the totality of divine attributes, essence, and power (1:19; 2:9). He is the exact revelation and representation of the Father, and has priority in time and primacy in rank over all creation (1:15). His sufficiency depends upon His superiority. The conviction of Christ’s absolute sovereignty gave impulse to Paul’s missionary activity (1:27–29).

Paul declares Christ’s lordship in three primary ways, at the same time proclaiming His adequacy. First, Christ is Lord over all creation. His creative authority encompasses the whole material and spiritual universe (1:16). Since this includes the angels and planets (1:16; 2:10), Christ deserves to be worshiped instead of the angels (2:18). Further, there is no reason to fear demonic spirit-powers or to seek superstitiously for protection from them, because Christ has neutralized their power at the Cross (2:15), and the Colossians shared His triumphant resurrection power (2:20). As sovereign and sufficient Potentate, Christ is not only Creator of the universe but also its Sustainer (1:17), its Uniting Principle, and its Goal (1:16).

Second, Jesus Christ is preeminent in the church as its Creator and Savior (1:18). He is its Life and Leader, and to Him alone may the church submit. The Colossians must remain rooted in Him (2:6, 7) rather than become enchanted with empty speculation and traditions (2:8, 16–18).

Third, Jesus Christ is supreme in salvation (3:11). In Him all man-made distinctions fade and barriers fall. He has made all Christians into one family in which all members are equal in forgiveness and adoption; and He is all that matters, first and last. Therefore, contrary to the heresy, there are no special qualifications or requirements for experiencing God’s favor (2:8–20).

Chapters 3 and 4 deal with the practical implications of Christ in the Colossians’ daily life. Paul’s use of the word “Lord” nine times in 3:1—4:18 indicates that Christ’s supremacy impinges upon every aspect of their relationships and activities.

Personal Application

Because this is an age of religious pluralism and syncretism (that is, a diluting of truth for the sake of unity), Christ’s lordship is deemed irrelevant by many religious groups that believe one religion is as good as the other. His preeminence is denied by others that place the Christian stamp upon a fusion of beliefs from several religions. Usually hailed as an advance beyond apostolic Christianity, this blend promises self-fulfillment and freedom without surrender to Christ.

“Jesus is Lord” is the church’s earliest confession. It remains the abiding test of authentic Christianity. Neither the church nor the individual believer can afford to compromise Christ’s deity. In His sovereignty lies His sufficiency. He will be Lord of everything or not Lord at all.

Christ Revealed

Paul lifts up Christ as the center and circumference of all that exists. The incarnate Son of God, He is the exact revelation and representation of the Father (1:15), as well as the embodiment of full deity (1:19; 2:9). He who is Lord in creation (1:16), in the church (1:18), and in salvation (3:11) indwells believers and is their “hope of glory” (1:27). The supreme Creator and Sustainer of all things (1:16, 17) is also a sufficient Savior for His people (2:10). See also “Content” above.

The Holy Spirit at Work

Colossians has a single explicit reference to the Holy Spirit, used in association with love (1:8). Some scholars also understand “wisdom and spiritual understanding” in 1:9 in terms of gifts of the Spirit. For Paul, the lordship of Christ in the believer’s life is the most crucial and clearest evidence of the Spirit’s presence.

Outline of Colossians

I. Introduction 1:1–14

A. Salutation 1:1, 2

B. Prayer of praise for the Colossians’ faith 1:3–8

C. Prayer of petition for their growth in Christ 1:9–14

II. Christ’s supremacy displayed 1:15—2:7

A. In creation 1:15–17

B. In the church 1:18

C. In reconciliation 1:19–23

D. In Paul’s ministry 1:24—2:7

III. Christ’s supremacy and sufficiency defended 2:8–23

A. Against false philosophy 2:8–15

B. Against legalism 2:16, 17

C. Against angel-worship 2:18, 19

D. Against asceticism 2:20–23

IV. Christ’s supremacy demanded in Christian living 3:1—4:6

A. In relation to Christ 3:1–8

B. In relation to the local church 3:9–17

C. In relation to the family 3:18–21

D. In relation to work 3:22—4:1

E. In relation to non-Christian society 4:2–6

V. Conclusion 4:7–18

A. Paul’s companions 4:7–9

B. Final greetings 4:10–15

C. Final exhortations and benediction 4:16–18

Greeting

1 PAUL, ^aan apostle of Jesus Christ by the will of God, and Timothy our brother,

2 To the ^*saints ^aand faithful brethren in Christ who are in Colosse:

^bGrace to you and peace from God our Father ¹and the Lord Jesus Christ.

Their Faith in Christ

3 ^aWe give thanks to the God and Father of our Lord Jesus Christ, praying always for you,

4 ^asince we heard of your ^*faith in Christ Jesus and of ^byour love for all the saints;

5 because of the hope ^awhich is laid up for you in ^*heaven, of which you heard before in the word of the truth of the gospel,

6 which has come to you, ^aas it has also in all the world, and ^bis bringing forth ¹fruit, as it is also among you since the day you heard and ^*knew ^cthe grace of God in truth;

7 as you also learned from ^aEpaphras, our dear fellow servant, who is ^ba faithful minister of Christ on your behalf,

8 who also declared to us your ^alove in the ^*Spirit.

Preeminence of Christ

9 ^aFor this reason we also, since the day we heard it, do not cease to ^*pray for you, and to ask ^bthat you may be filled with ^cthe knowledge of His will ^din all wisdom and spiritual ^*understanding;

10 ^athat you may walk worthy of the Lord, ^bfully pleasing Him, ^cbeing fruitful in every good work and increasing in the ^dknowledge of God;

11 ^astrengthened with all might, according to His glorious ^*power, ^bfor all ^*patience and ^*longsuffering ^cwith joy;

12 ^agiving thanks to the Father who has qualified us to be partakers of ^bthe inheritance of the saints in the light.

13 He has delivered us from ^athe ^*power of ^*darkness ^band ¹conveyed^* us into the kingdom of the Son of His love,

14 ^ain whom we have ^*redemption ¹through His ^*blood, the ^*forgiveness of sins.

15 He is ^athe image of the invisible God, ^bthe firstborn over all creation.

16 For ^aby Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or ^bdominions or ¹principalities or ²powers. All things were created ^cthrough Him and for Him.

17 ^aAnd He is before all things, and in Him ^ball things consist.

18 And ^aHe is the head of the body, the church, who is the beginning, ^bthe firstborn from the dead, that in all things He may have the preeminence.

Reconciled in Christ

19 For it pleased the Father that ^ain Him all the fullness should dwell,

20 and ^aby Him to reconcile ^ball things to Himself, by Him, whether things on earth or things in heaven, ^chaving made peace through the blood of His cross.

Kingdom Dynamics

1:20 Christ’s Blood Satisfies Holiness, Thereby Making Peace, THE BLOOD. Mankind was separated from God because of sin and had no acceptable offering to satisfy the demands of God’s holy nature. God sent Christ to provide an acceptable sacrifice for sin, establishing a bond with those who received Him, thereby making peace. It was specifically the blood Jesus Christ shed on the cross that satisfied the demand of God’s holiness, established a peace bond or covenant with those who received Him, and provided the means for all of creation to be reconciled to God. Lev. 17:11 declares that sin cannot be forgiven without the shedding of blood. Because sin takes life, life is required to repay sin’s debts. Jesus Christ gave divine life in blood to satisfy all of mankind’s sin debts and to restore covenant peace between God and man.

(Eph. 2:13/Rev. 12:11) C.S.

21 And you, ^awho once were alienated and enemies in your ^*mind ^bby wicked works, yet now He has ^creconciled

22 ^ain the body of His ^*flesh through death, ^bto present you holy, and blameless, and above reproach in His sight—

23 if indeed you continue ^ain the faith, grounded and steadfast, and are ^bnot moved away from the hope of the ^*gospel which you heard, ^cwhich was preached to every ^*creature under heaven, ^dof which I, Paul, became a minister.

Sacrificial Service for Christ

24 ^aI now rejoice in my sufferings ^bfor you, and fill up in my flesh ^cwhat is lacking in the ^*afflictions of Christ, for ^dthe sake of His body, which is the ^*church,

25 of which I became a minister according to ^athe ¹stewardship from God which was given to me for you, to fulfill the word of God,

26 ^athe ¹mystery^* which has been hidden from ^*ages and from generations, ^bbut now has been revealed to His saints.

27 ^aTo them God willed to make known what are ^bthe riches of the glory of this mystery among the Gentiles: ¹which is ^cChrist in you, ^dthe hope of glory.

Kingdom Dynamics

1:27, 28 Paul’s Writings, TERMINOLOGY OF THE KINGDOM. “In Christ” is the expression Paul most frequently uses to designate the new life potential through the gospel. The Messiah (Christ) being King, the term clearly places the believer in the circle of all that is represented and contained in the King, His salvation conquest, and His personal rule. The essential truth is that the Savior-King has come, and in Him the rule of God has altered the limits sin has heretofore placed on individuals. People no longer need be ruled by their carnality (flesh) or controlled by evil (the Devil). Being freed, that is, transferred to a new kingdom, they can know the joy of a relationship with God through the power of the Cross and can realize a beginning reinstatement of their rulership under God, through the power of the Holy Spirit. Thereby, living in the King’s kingdom brings a dual hope: eternity with Christ and the promise of grace to begin “reigning in life.” Now, “in Christ” designates the new life that may be lived in the benefits of, and by the power of, the King Jesus, “who has brought life [reigning in life presently in Christ—Rom. 5:8] and immortality [reigning forever with Christ—Rev. 22:5] to light through the gospel” (2 Tim. 1:10).

(John 18:36/Mark 1:14, 15) J.W.H.

28 Him we preach, ^awarning every man and teaching every man in all ^*wisdom, ^bthat we may present every man ^*perfect in Christ ^*Jesus.

29 To this end I also labor, striving according to His working which ^*works in me ^amightily.

Not Philosophy but Christ

1 For I want you to know what a great ^aconflict¹ I have for you and those in Laodicea, and for as many as have not seen my face in the flesh,

2 that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of ^*understanding, to the knowledge of the mystery of God, ¹both of the Father and of Christ,

3 ^ain whom are hidden all the treasures of wisdom and knowledge.

4 Now this I say ^alest anyone should deceive you with persuasive words.

5 For ^athough I am absent in the flesh, yet I am with you in spirit, rejoicing ¹to see ^byour good order and the ^csteadfastness of your faith in Christ.

6 ^aAs you therefore have received Christ Jesus the Lord, so walk in Him,

7 ^arooted and built up in Him and ^*established in the faith, as you have been taught, ^*abounding ¹in it with thanksgiving.

8 Beware lest anyone ¹cheat you through philosophy and empty deceit, according to ^athe tradition of men, according to the ^bbasic principles of the world, and not according to Christ.

9 For ^ain Him dwells all the ^*fullness of the Godhead ¹bodily;

10 and you are complete in Him, who is the ^ahead of all ¹principality and power.

Not Legalism but Christ

11 In Him you were also ^acircumcised with the circumcision made without hands, by ^bputting off the body ¹of the sins of the flesh, by the circumcision of Christ,

12 ^aburied with Him in ^*baptism, in which you also were raised with Him through ^bfaith in the ^*working of God, ^cwho raised Him from the dead.

13 And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses,

Kingdom Dynamics

2:13–15 Grounds of Authority, CONFLICT AND THE KINGDOM. Jesus Christ’s triumph over sin and evil powers was accomplished in “it”—that is, in the Cross. This text, joined to and studied beside others (Eph. 2:13–16; Gal. 3:13, 14; 2 Cor. 5:14–17; Rom. 5:6–15; and Rev. 12:10, 11), firmly establishes Jesus’ suffering, shed blood, sacrificial death, and resurrection triumph as the only adequate and available grounds for ransom from sin, reconciliation to God, redemption from slavery, and restoration. The Cross is the sole hope and means for full reinstatement to relationship with God and rulership under Him—to “reign in life” (Rom. 5:17). To avoid presumption or imbalance regarding the message and ministry of the present power of the kingdom of God, we must focus on and regularly review two points: the source and the grounds for the delegation of such authority and power. 1) God’s sovereign authority and almighty power is the source from which mankind derives any ability to share in the exercise of God’s kingdom power. 2) But even more important, seeing sinful, fallen man had lost all claim to his early privilege of rulership under God, let us remember the grounds upon which all kingdom privilege or power may be restored and by which such spiritual ministry with authority may be exercised.

(Matt. 11:12/Luke 16:16) J.W.H.

14 ^ahaving wiped out the ¹handwriting of requirements that was against us, which was contrary to us. And He has ^*taken it out of the way, having nailed it to the cross.

15 ^aHaving disarmed ^bprincipalities and powers, He made a ^*public spectacle of them, triumphing over them in it.

16 So let no one ^ajudge^* you in food or in drink, or regarding a ¹festival or a new moon or sabbaths,

17 ^awhich are a shadow of things to come, but the ¹substance is of Christ.

18 Let no one cheat you of your reward, taking delight in false ^*humility and worship of angels, intruding into those things which he has ¹not seen, vainly puffed up by his fleshly mind,

19 and not holding fast to ^athe Head, from whom all the body, ^*nourished and knit together by joints and ligaments, ^bgrows with the increase that is from God.

20 ¹Therefore, if you ^adied with Christ from the basic principles of the world, ^bwhy, as though living in the world, do you subject yourselves to regulations—

21 ^a“Do not touch, do not ^*taste, do not handle,”

22 which all concern things which perish with the using—^aaccording to the commandments and doctrines of men?

23 ^aThese things indeed have an appearance of wisdom in self-imposed religion, false ^*humility, and ¹neglect of the body, but are of no value against the indulgence of the flesh.

Not Carnality but Christ

1 If then you were ^araised with Christ, seek those things which are above, ^bwhere Christ is, sitting at the right hand of God.

2 Set your mind on things above, not on things on the ^aearth.

3 ^aFor you died, ^band your life is hidden with Christ in God.

4 ^aWhen Christ who is ^bour life appears, then you also will appear with Him in ^cglory.

5 ^aTherefore put to death ^byour members which are on the earth: ^cfornication,^* uncleanness, passion, evil ^*desire, and covetousness, ^dwhich is idolatry.

6 ^aBecause of these things the wrath of God is coming upon ^bthe sons of disobedience,

7 ^ain which you yourselves once walked when you lived in them.

8 ^aBut now you yourselves are to put off all these: anger, ^*wrath, malice, blasphemy, filthy language out of your mouth.

9 Do not lie to one another, since you have put off the old man with his deeds,

10 and have put on the new man who ^ais renewed in knowledge ^baccording to the image of Him who ^ccreated him,

11 where there is neither ^aGreek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor ^*free, ^bbut Christ is all and in all.

Character of the New Man

12 Therefore, ^aas the ^*elect of God, holy and beloved, ^bput on tender mercies, ^*kindness, ^*humility, meekness, ^*longsuffering;

13 ^abearing^* with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do.

Kingdom Dynamics

3:13 Forgiveness, RECONCILIATION. Forgiveness is made possible through Christ, who forgave us (Luke 23:34; Col. 1:14). It is an act in which one person releases another from an offense—refusing to enact the penalty due him or her, refusing to sustain consideration of the cause of the offense, and refusing to allow that offense to affect the relationship. Such forgiveness releases one from a sense of unresolved guilt, restores a clear conscience, and restores relationship. To forgive is not to condone the sin as acceptable, to say it made no difference, or to license repetition of it. Rather, forgiveness is a choice—a decision made to no longer hold an offense against another person or group.

(2 Cor. 7:9, 10/1 Cor. 12:21–26) B.Mc./R.W.

14 ^aBut above all these things ^bput on love, which is the ^cbond of perfection.

15 And let ^athe ^*peace of God rule in your hearts, ^bto which also you were called ^cin one body; and ^dbe thankful.

16 Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another ^ain psalms and hymns and spiritual songs, singing with ^*grace in your hearts to the Lord.

Kingdom Dynamics

3:16 Songs of the Holy Spirit, PRAISE AND WORSHIP. Paul taught the churches (see also Eph. 5:18, 19) not only to sing psalms (biblical lyrics) and hymns (songs we write about God), but “spiritual songs.” The Greek odais pneumatikais reveals the Holy Spirit as a composer, ready to enable and expand the song of the Lord through believers now as then. Interesting is the thought that this song is participating in heaven’s song by the Spirit’s enablement, a song described as the sound (or voice) of many waters (Rev. 14:2; 19:6). Joined to Jesus’ description of the “rivers of living water” (John 7:38) springing from within those who believe in Him, it appears that “spiritual songs” may be one of those “rivers”—springing with praise from the inner being of the worshiping believer.

(Phil. 3:3/Heb. 2:11, 12) L.B.

17 And ^awhatever you do in word or deed, do all in the name of the Lord Jesus, ^*giving thanks to God the Father through Him.

The Christian Home

18 ^aWives, ^*submit to your own husbands, ^bas is fitting in the Lord.

19 ^aHusbands, ^*love your wives and do not be ^bbitter toward them.

20 ^aChildren, ^*obey your parents ^bin all things, for this is well pleasing to the Lord.

Kingdom Dynamics

3:20 Obedience, FAMILY. The issue of obedience is at the crux of everything related to raising godly children. In fact, in the NT, it is the primary command given to children: Obey! While the worldly mind views obedience as constricting, God’s Word says that it is releasing. Obedience leads to righteousness and life (Rom. 6:16), brings God’s presence and blessing (Deut. 4:30, 31; 11:27, 28; Job 36:11), and opens the door to evangelization (Zech. 6:15). The Lord delights in obedience (1 Sam. 15:22).

As children of God themselves, parents are also required to live lives of obedience (1 Pet. 1:14; 4:2). As they do, their lives become models of living faith to be followed by the young people God has put into their families.

(Prov. 23:13, 14/Prov. 13:24) R.L.B.

21 ^aFathers, do not provoke your children, lest they become discouraged.

22 ^aBondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.

23 ^aAnd whatever you do, do it heartily, as to the Lord and not to men,

24 ^aknowing that from the Lord you will receive the reward of the inheritance; ^bfor¹ you serve the Lord Christ.

25 But he who ^*does wrong will be repaid for what he has done, and ^athere is no partiality.

1 Masters,^a give your bondservants what is just and fair, knowing that you also have a Master in heaven.

Christian Graces

2 ^aContinue earnestly in prayer, being vigilant in it ^bwith thanksgiving;

3 ^ameanwhile praying also for us, that God would ^bopen to us a door for the word, to speak ^cthe ¹mystery of Christ, ^dfor which I am also in chains,

4 that I may make it manifest, as I ought to speak.

5 ^aWalk in ^bwisdom toward those who are outside, ^credeeming the time.

Kingdom Dynamics

4:5 Redeem the Time, STEWARDSHIP. The apostle Paul advocated “redeeming” or buying back every precious wasted minute. He understood that God has made us stewards over our most irreplaceable possession—time. We are to be good stewards of our time, using it wisely, constructively, and in the worship and service of our Lord.

Throughout OT and NT scripture, God condemns idleness particularly, saying, “an idle person will suffer hunger” (Prov. 19:15; see also 2 Thess. 3:10). In Prov. 31:27, the virtuous woman is described as a busy woman, who “does not eat the bread of idleness.” The wise king declares in Eccl. 10:18 that the man who does not take time to work in general maintenance will find his house crumbling around him. Similarly, Ezekiel stated that the foundation of Sodom’s destruction consisted of pride, gluttony, and too much idle time (Ezek. 16:49). Our Lord in His parable of the laborers in the vineyard illustrated that God wants our time to be spent in some worthy endeavor, specifically working in His vineyard (Matt. 20:1–16).

(Ex. 20:8–11/Hag. 2:8) G.E.P.

6 Let your speech always be ^awith grace, ^bseasoned with salt, ^cthat you may know how you ought to answer each one.

Final Greetings

7 ^aTychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me.

8 ^aI am sending him to you for this very purpose, that ¹he may know your circumstances and comfort your hearts,

9 with ^aOnesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.

10 ^aAristarchus my fellow prisoner greets you, with ^bMark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him),

11 and Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me.

12 ^aEpaphras, who is one of you, a bondservant of Christ, greets you, always ^blaboring fervently for you in prayers, that you may stand ^cperfect and ¹complete in all the will of God.

13 For I bear him ^*witness that he has a great ¹zeal^* for you, and those who are in Laodicea, and those in Hierapolis.

14 ^aLuke the beloved physician and ^bDemas greet you.

15 Greet the brethren who are in Laodicea, and ¹Nymphas and ^athe church that is in ²his house.

Closing Exhortations and Blessing

16 Now when ^athis epistle is ^*read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea.

17 And say to ^aArchippus, “Take heed to ^bthe ministry which you have received in the Lord, that you may fulfill it.”

18 ^aThis salutation by my own hand—Paul. ^bRemember my chains. Grace be with you. Amen.

1:1 In calling himself Christ’s apostle, Paul declares his authority to speak to a church he never founded. Timothy, who is highly regarded in the churches throughout Asia Minor (modern Turkey), is with Paul at the time of the writing of the epistle.

1:3–8 These verses confirm the genuineness of the Colossians’ faith, commend the faithfulness of Epaphras in proclaiming a pure apostolic gospel, and reflect Paul’s true affection for the believers.

1:4, 5 The qualities of faith, hope, and love are ascribed to the Colossians. See 1 Cor. 13:13.

1:8 Love is a primary fruit of the Spirit (see Gal. 5). See also 1 Cor. 13.

1:9 Knowledge: The heretics promise their followers new knowledge (Greek gnosis) which is self-serving. Paul prays that the Colossians fully attain to and be controlled by the fullest and clearest knowledge (Greek epignosis) of God’s will (see also Rom. 12:2).

1:10, 11 See section 1 of Truth-In-Action at the end of Col.

1:10 Walk worthy of the Lord describes a radical commitment of will, affection, and disposition to pleasing Christ. Fruitfulness, growth in godly knowledge, divine empowerment, and thankfulness characterize such a walk (vv. 10–12).

1:12 Qualified means primarily to make competent or sufficient and, secondarily, to entitle, authorize, or enable (see 2 Cor. 3:6). Just as God honored Israel by giving that nation Canaan as an earthly allotment, so He has honored each member of the church with the potential of obtaining the inheritance of spiritual Canaan.

1:13, 14 See section 3 of Truth-In-Action at the end of Col.

1:13 Delivered us … darkness conveys the idea of salvation rescuing us from the tyranny of darkness. Drawing on an important OT theme (see Ex. 6:6; 14:30), it includes rescue from such negatives as danger, death, sickness, and hostile situations in general (see Ps. 33:18, 19). These rescues include both present deliverances and future, consummated deliverances in the world to come. Conveyed refers to the deportation or transference of captured armies or populations from one country to another.

1:15–20 These verses may represent an early Christian hymn that contains a fundamental confession of the Son. It represents an exalted view of Christ as present at creation and One who possesses authority over all creation as well as the church.

1:15 See section 4 of Truth-In-Action at the end of Col.

1:15 Image: The Greek word here means an exact revelation and representation (Heb. 1:3). Jesus is also called the firstborn, a title that refers to His exalted position, not the timing of His physical birth (see also Ps. 89:4, 27). Among the Jews, the firstborn son was especially favored by his parents. He inherited the leadership of the family and a double portion of the property upon his father’s death.

1:16, 17 See section 4 of Truth-In-Action at the end of Col.

1:16 In order to give more explicit proof of Jesus’ role as “the firstborn over all creation” (v. 15), Paul depicts Him as the Mediator, Agent, and Goal of all things (see John 1:3). This includes declaring His authority above all negative cosmic powers, which are also subjects of His creation who fell from their first estate. Paul’s reference point is Gen. 1.

1:17 Consist means to hold or stand together, and portrays Christ as the Sustainer and Uniting Principle of the universe.

1:18 See section 4 of Truth-In-Action at the end of Col.

1:19–23 See section 4 of Truth-In-Action at the end of Col.

1:19 Used 8 times in Col. and about 17 times in the NT, the word fullness has a variety of meanings. Here it translates a technical term, which the false teachers probably employed to denote the totality of semidivine intermediaries between God and man. Paul uses it to describe the sum total of divine attributes resident in Christ and to show His unique and uncontested mediatorship.

1:20–23 Sin’s ruinous consequence was universal and pervasive, placing all of creation at odds with God and itself (Rom. 8:20–23). The death of Christ restored the harmony and fellowship that once existed between God and His creation. See 1 Cor. 15:24–28; 2 Cor. 5:18–20.

1:21–23 See section 3 of Truth-In-Action at the end of Col.

1:23 If indeed is not an expression of doubt but of confidence. Paul is confident the Colossians will not deny their faith (see 2:5). See the notes on Heb. 6:4–6, 7, 8, and 9–12 for a further understanding of continuing in the faith.

1:24–29 Paul neither sees Christ’s vicarious suffering as deficient nor his own as having any redemptive value. Rather, to him Christ’s sacrificial suffering is past, and his own suffering is a joyous privilege whereby he is identified with his Lord (Acts 9:16; Phil. 3:10). His Lord is identified with His church (Acts 9:4), whose destiny is also suffering (Phil. 1:29). At the risk of personal danger and loss of comfort (2 Cor. 4:8–12), Paul fulfills his responsibility of delivering God’s mystery to the Gentiles, the open, revealed secret concerning the redemptive work of Christ, through which Jews and Gentiles are united in Him (see Eph. 2:11–22).

1:25–29 See section 2 of Truth-In-Action at the end of Col.

2:1–5 Paul expresses the emotions of anguish and joy in these verses. Out of concern for their spiritual welfare, he agonizes in prayer for the believers at Colosse and Laodicea who are threatened by false teachers. Their unity in combating the heresy and a full recognition of their sufficiency in Christ are the burden of his prayer. On the other hand, he expresses joy because the Colossians are standing resolutely in unbroken ranks, their attention still focused on Christ alone (v. 5).

2:5 In spirit is not simply an expression that speaks of Paul’s relationship to the Colossians; it speaks of the means by which he is in unity with them.

2:6–10 Where the heretics through devious methods promise progressive spirituality in which Christ is demoted and the basics of Christianity denied, Paul summons the Colossians back to Christ (v. 6). Progress in faith consists of deepening, not discarding, the basic truths about Christ. What the false teachers call enlightened, liberating Christianity, Paul terms basic principles of the world (see note on Gal. 4:1–3).

2:9 See section 4 of Truth-In-Action at the end of Col.

2:9 A strong statement asserting the deity of Christ.

2:11–15 See section 4 of Truth-In-Action at the end of Col.

2:11–13 Contrary to the false teaching, salvation is not by ritual observance. Christ is the fulfillment of that which is typified in the rites of the Law, freeing us from the bondage of legalism (see Rom. 2:25–29; 3:27–31; 10:4). In their identification with Jesus, believers share the experiences of their Lord. They need nothing more.

2:14 Handwriting: A word commonly used when a monetary obligation was acknowledged by a debtor. It means a signed confession of indebtedness, bond, or self-confessed indictment. In Eph. 2:15 it is used of the Mosaic Law.

2:15 The conquest of hostile spiritual forces is described in terms of a homecoming victory celebration of a Roman general. The idea here is that God, through the Cross events, divested principalities and powers of their uncontested rule and authority over redeemed people who live under Christ’s lordship. The fact that He made a public spectacle of them affirms that they are not annihilated, but that their authority has been curbed. See notes on 1 Cor. 2:8; Heb. 2:14, 15.

2:16–23 See section 3 of Truth-In-Action at the end of Col.

2:16–23 In view of Christ’s all-sufficiency, His abolition of the Mosaic Law as a means to justification, and His decisive victory over demonic powers, Paul urges the Colossians to resist legalism, angel-worship, and asceticism that was being forced upon them by the false teachers. Such exercises deny Christ’s supremacy and sufficiency, rob Christians of their liberty, and are of no value against the indulgence of the flesh.

2:20 Basic principles of the world: See note on Gal. 4:3.

3:1–4 See section 3 of Truth-In-Action at the end of Col.

3:1–4 For Paul, demonstrating the life-changing power of the gospel is equally as important as defending it against error. The Colossians are able to fulfill the command daily to display their attention and affection toward spiritual things because of their identification with Christ by death to the past and their empowerment for the present by the Resurrection of Jesus.

3:5–17 To focus interest and ambition heavenward entails casting away specific vices and cultivating certain virtues. Sins of sensual self-indulgence (v. 5), attitude (v. 8), speech (vv. 8, 9), and prejudice of the mind (v. 11) must be put to death once and for all. Christ must govern and be the goal of the relationships and worship of the children of God (vv. 12–17).

3:5–11 See section 1 of Truth-In-Action at the end of Col.

3:11 Barbarians were those who neither spoke Greek nor embraced Greek culture; Scythians were a lower caste of people among the barbarians.

3:12–14 See section 1 of Truth-In-Action at the end of Col.

3:12 The elect of God will manifest the “fruit” of the Holy Spirit. See Gal. 5:22, 23.

3:15 See section 1 of Truth-In-Action at the end of Col.

3:16, 17 See section 2 of Truth-In-Action at the end of Col.

3:16 See note on Eph. 5:19.

3:18—4:1 Paul’s domestic code contains the duties of household members, not their rights. Domestic regulations such as this were not unheard of in the pagan world. In this section, however, Paul introduces Christ as the new goal and dynamic of the Christian’s life and behavior. Before Him each person participates equally in redemption, and through Him all immoral inequalities and all injustices are undermined and destined to crumble.

3:18 See note on Eph. 5:22.

3:19 See notes on Eph. 5:23 and 5:24–33.

3:20, 21 See note on Eph. 6:1–4. Provoke means to irritate or discourage children by harsh yelling, nagging, or deriding their efforts. Such provocations wound their spirits (see note on Prov. 18:14) and make them timid (they become discouraged).

4:2–6 Paul singles out three ingredients that should characterize the Colossians’ relation and responsibilities to the non-Christian world: persevering prayer (vv. 2–4); a life-style of discreet behavior and diligent service (v. 5); and winsome and wholesome speech (v. 6).

4:2 See section 2 of Truth-In-Action at the end of Col.

4:7–18 As in Rom. 16, the long list of greetings is addressed to a church Paul did not establish. It reflects his own need to foster supportive relationships and his genuine concern to strengthen his ties with the Colossians.

4:7 Tychicus is Paul’s messenger to the Colossian church. He was a native of the province of Asia (Acts 20:4) and a frequent companion of Paul.

4:9 Onesimus means “Useful.” He is likely the same Onesimus in the Book of Philemon. See Introduction to Philemon: Background, and notes on Philem. 10, 11, and 13.

4:10 Aristarchus was a Jew, a native of Thessalonica who traveled extensively with Paul (Acts 19:29; 20:4). Mark, also a Jew, was a native of Jerusalem (Acts 12:12, 25) and author of the Second Gospel. See Introduction to Mark: Author.

4:11 Jesus whose surname is Justus is an otherwise unknown Jewish Christian who was with Paul.

4:12 Epaphras: See Introduction to Colossians: Background.

4:14 Luke: See Introduction to Luke: Author. Demas is likely the same person whose temporal interest caused him later to leave Paul for Thessalonica (2 Tim. 4:10).

4:15 Early Christians worshiped in private homes (see Acts 16:15, 40; Philem. 2). Church buildings as we know them emerged in the third century. If Nymphas is to be read as “Nympha” (see marginal note), this could designate a woman pastor of a local house church.

4:16 The epistle from Laodicea, a letter similar to Col., did not survive. The apostles obviously wrote letters that were not canonized.

4:17 Archippus was a member of Philemon’s household (Philem. 2). He was perhaps a pastor or deacon in Colosse.

CHAPTER 1

a Eph. 1:1

a 1 Cor. 4:17

b Gal. 1:3

1 NU omits and the Lord Jesus Christ

* See WW at Acts 7:33.

a Phil. 1:3

a Eph. 1:15

b [Heb. 6:10]

* See WW at Mark 11:22.