What is the dominion of darkness? (1:13)
It is the influence and destructive power that Satan and sin have over the world, broken only through the authority of Christ. Christians occasionally fall prey to the darkness, but they don’t have to. In Christ we have the resources to overcome Satan.
Why is Jesus called the firstborn? (1:15, 18)
Paul borrowed this term from his Jewish upbringing: firstborn was a Hebrew way of saying someone was especially honored. The nation of Israel was called firstborn (Ex 4:22), as was David (Ps 89:27). The word didn’t necessarily refer to one’s birth order but to a person’s place of honor before God. So Paul was saying that Christ has a place of honor over all creation.
In what way do all things hold together in Christ? (1:17)
Science has discovered much about the nature of matter, but many mysteries—especially those related to subatomic particles and the origin of matter—are still being unraveled. No matter what human research learns about the “what” of the natural world, the “why” is ultimately found only in God’s Son. Christ not only sustains the universe but also upholds the world in a spiritual sense: his work of redemption brings together sinful people and a holy God.
In what way did all [God’s] fullness dwell in Christ? (1:19)
All believers are to be filled with God’s Spirit. Jesus, however, was filled with the fullness of God, indicating that he contained the total essence of God’s nature and authority (2:9–10). There is nothing of God’s character or attributes that is lacking in Christ. Fullness was a popular term used by the Gnostics, a group who claimed to possess secret supernatural knowledge needed for salvation. This false teaching threatened to undermine the Colossians’ faith. Gnostics used the word fullness to refer to the combination of all supernatural influences, but Paul borrowed their own word to elevate Christ above all other religious ideas and systems.
If Christ reconciles all things, why doesn’t everyone believe? (1:20)
Adam and Eve’s sin brought disorder to all of creation, which now awaits its eventual release from frustration and bondage to decay (Ro 8:20–21). Redemption involves not only making forgiveness available to human beings but also making peace with the entire cosmos. Through Christ’s sacrifice, all things will one day be restored to God when the sons of God are revealed (Ro 8:19). Unfortunately, this promise does not mean that all people will believe in Jesus—only that creation will once again be in proper relationship with the Creator.
In what ways should the church be serving the world? (1:24–29)
First and foremost, the church is to preach the gospel—to make known to sinners the free offer of salvation through Jesus Christ. This was Jesus’ great commission to the church: Go and make disciples of all nations (Mt 28:19). The gospel is preached not only when someone stands in front of an audience but also when Christians live out their faith (especially in times of trouble) and tell others the reason for the hope that [they] have (1Pe 3:15).
Christians also serve the world by loving one another and the Lord (Jn 17:23). The church is the body of Christ in this world. When unbelievers witness church members serving one another and the community as a healthy, Spirit-filled body, they see Jesus for themselves and are drawn to him (Mt 5:16; 1Pe 2:12).
Being agents of grace and compassion in the world is another sphere of the church’s service (1Pe 3:8–9). “This is a dog-eat-dog world,” people often say. But Christians are to reverse that by giving generously of their resources, by advocating justice for those who cannot speak for themselves and by befriending those who are friendless.
Finally, Christians can pray. We can ask the Judge of all the earth [to] do right (Ge 18:25). We can ask God for wisdom when it comes to helping people. We can ask for God’s resources when it’s unclear how the need will be met. And we can ask for the love of Christ to be vividly expressed to those who have no one to care for them.
What was lacking in regard to Christ’s afflictions? (1:24)
This does not mean that there was a deficiency in the atoning sacrifice of Christ. No one can, or needs to, add to his perfect, finished work. Paul was talking instead about the afflictions that Christ calls his people to bear.
What is the hope of glory? (1:27)
Paul used hope to refer to the assured outcome of God’s saving purpose for his people. Glory means God’s brilliant splendor and presence. In the Old Testament, God showed his burning personal presence among the Hebrews (Ex 19:16–19; 40:34). Now, in Christ, all who believe can receive forgiveness, confident of the Lord’s presence.
What is this mystery? (1:27, 2:2–3)
The mystery for Paul was a mystery no longer (see his full explanation in Eph 3:3–6). God chose to bring salvation to Abraham and the Jewish people, though they were rebellious and undeserving. In grace and love he chose them as his own people. But what about non-Jews? Before Paul met Christ, he would have said, “Gentiles have no hope unless they embrace Judaism.” But now the mystery had been cleared up: everyone, whether Gentile or Jew, has hope when they embrace Christ (Eph 2:14–20).
Why did Paul have to labor so hard if God’s power was within him? (1:29)
When God works in us, we can accomplish much (1Co 15:10; Php 2:12–13). That was how it was for Jesus too (Jn 5:17). Neither Jesus nor Paul was trying to earn favor with the Father by works. Rather, they wanted to honor him with their lives and spared no effort to do so. Paul struggled against temptation from within and opposition from without, using the energy God had placed within him.
What does it mean to be circumcised by Christ? (2:11)
In the Old Testament, circumcision was a God-given sign of divine blessing, identifying the people who belonged to God. It was a symbol of how God transforms the sinful heart (Dt 30:6). That symbol of transformation—circumcision of the heart (Ro 2:29)—becomes a reality for everyone who believes in Christ (2Co 5:17). See How does the Spirit circumcise a heart? (Ro 2:28–29).
How did Christ cancel the charge of our legal indebtedness? (2:13–14)
This charge of our legal indebtedness is a business term meaning a certificate of indebtedness. It is a bond, an IOU signed by the debtor himself. Paul used this metaphor as a way of saying that we, as sinners, are in God’s debt. Because of our sin, we deserve to pay the penalty of death (Ro 6:23). Jesus paid our debt by his death, effectively canceling the IOU of sin for all who trust in him.
What powers and authorities did Jesus disarm? (2:15)
The Bible tells of countless spiritual beings (fallen angels, spirits and demons) that, along with Satan, oppose God and afflict people. Christ disarmed and defeated them by dying on the cross and rising from the dead. By overcoming death, Christ publicly defeated the devil and his allies.
What is it that threatens to disconnect people from the head? (2:19)
It is possible to misplace spiritual priorities. Some Colossian believers seem to have moved their focus from Christ to certain dietary rules and religious observances (vv. 16, 18). By emphasizing these rituals and relying on certain religious practices, they lost connection with the church’s head, Jesus Christ. He alone deserves center stage. Being cut off from the head means spiritual death.
In what sense are we raised with Christ? (3:1)
We are raised with Christ according to God’s viewpoint. When Christ was raised, God considered all believers—past, present and future—to have been raised with him. We are no longer dead in our sin but alive with Christ when we put our faith in him. In short, God calls us to become in daily experience what God says we already are in Christ (Ro 6:1–14).
How can we not think about earthly things? (3:2)
It is impossible not to think of earthly things, at least some of the time. We must still take care of day-to-day obligations and activities. But to set our mind on something means to make it our heart’s central focus. Paul knew that we would have to tend to earthly affairs. But earthly things must not be permitted to take precedence over the things of God—his word, his service, his praise.
How do we kill the earthly nature? (3:5)
The earthly nature and the deeds it typically produces are too strong for mere human willpower to resist. But Christ living within us can overcome the pull of the earthly nature. As we increasingly trust in Christ and draw closer to him, his Spirit increasingly gives us the strength to follow his commands. Over time, as we pursue our relationship with Jesus Christ (Jn 15:1–11), the earthly nature is overshadowed and the new creation (2Co 5:17) becomes dominant.
How can we gain victory over secret sins? (3:8–9)
It would be wonderful if our relationship with Jesus eradicated the allure of the darkness so prevalent in this world, but that won’t happen in this life. And whether it comes through the internet, television, purse, tongue or stomach, most of us are intimately familiar with the relentless persistence of secret sins.
The conquest of these persistent sins can only begin when we decide that we want to change. We are quick to say we want to be free. But we may derive “benefits”—pleasure, power, influence, ego—from these sins. Do we really want to live without these “friends”? Do we really want to be healed? We will never break free until we believe life without our secret sins is better, in every way, than life with them.
The other ingredient to victory is inviting others into the struggle. The sin cycle is fueled by secrecy. We may have confessed these sins to God countless times, but we hide them from others because we are afraid to risk people’s esteem. But transparency and humility before others is an opportunity to put teeth to our belief that God has forgiven us. It provides accountability in our spiritual growth. And perhaps we need to care more about offending God with our perpetual disobedience and less about our friends’ opinions.
Sin grows in the dark. The psalmist said, You have set our iniquities before you, our secret sins in the light of your presence (Ps 90:8). The light destroys the darkness. The way to strike a fatal blow against secret sins is to finally decide we want to be free and then invite a trusted friend into our battle.
Why is there no Gentile or Jew in the church? (3:11)
In the church, the value of individuals does not depend on their race, social status or circumstances of birth. Paul was speaking of our standing before God: we are all sinners who are forgiven through Christ alone. In that sense all are equal, despite differing backgrounds, abilities and positions. God does not discriminate.
How do we know if we’ve truly forgiven someone? (3:13)
Knowing when we’ve truly forgiven comes easier when we understand these realities of forgiveness:
1. Forgiveness requires us to surrender our right to get even. The blood of Jesus covers all our sins, but each of us must do personal business with God to experience his forgiveness. When we forgive, we place the outcome of the matter in God’s hands and choose to live with unbalanced scales.
2. Forgiveness takes time. God can forgive in a single breath, but as flawed human beings, we need time to forgive. We may have to forgive over and over before it becomes real.
3. Forgiving doesn’t require forgetting. True, God said, “I … am he who … remembers your sins no more” (Isa 43:25). But did God forget that Peter denied his Lord? On a human level, it is futile to try to forget—the more we try, the more we remember. But we can detoxify the memory; we can purge its poison from our souls.
4. Forgiving is expected. Nothing enables us to forgive like knowing in our hearts that we have been forgiven. This is why Jesus taught us to pray, Forgive us our debts, as we also have forgiven our debtors (Mt 6:12).
What kind of submission is this? (3:18–4:1)
This is a principle, not a rigid law. Those in the Bible who engaged in civil disobedience (Daniel, Peter, John and others) had discerning consciences due to a solid grasp of, and submission to, God’s Word. How we submit to (or defy) human institutions or civil authorities should be guided first by our submission to God. See Do we always have to submit? (1Pe 2:13–17).
Will wrongs be repaid even if they’ve been forgiven? (3:25)
Repaid for their wrongs may refer in part to earthly authorities that God has appointed to maintain social order (Ro 13:4). It may also suggest the fatherly and sometimes painful discipline God uses to educate and guide his people (Heb 12:1–11). But it seems Paul may have primarily meant that there will be eternal consequences to be paid by evildoers who refuse to turn to Christ (1Co 6:9–11).
Why didn’t Paul tell Christian slave owners to set their slaves free? (4:1)
See the article Why doesn’t the Bible condemn slavery? (1Pe 2:18–21).
What is a “salty” conversation for a Christian? (4:5–6)
Salt is a good metaphor for Christian conversation and behavior. As salt improves taste, what believers say and do should likewise leave a “good taste” for others. As salt preserves food, Christians should likewise influence others for eternity, “preserving” them with their grace-filled lives. Followers of Christ should be courteous, honest and compassionate, exhibiting the fruit of the Spirit (Gal 5:22–25).
Why did God include personal notes in Scripture? (4:7–15)
Names like Tychicus, Onesimus and others seem unnecessary in an open letter on Christian doctrine and living. But because they are included, we are reminded that Biblical writers wrote to specific persons in specific places and times. Since Scripture was written for people like us, who faced problems like ours, we know that God’s truths are timeless. The Bible can help and guide us because it was, and is, for real people facing real questions and problems.
Why this exchange of letters? (4:16)
Paul’s teachings and letters bore the authority of God’s word (1Th 2:13; 2Pe 3:15–16). What he said to Colossae also had importance to Laodicea, which was only ten miles away, and vice versa. See Map 13 at the back of this Bible.
Why aren’t all of Paul’s letters preserved? (4:16)
There is evidence that Paul wrote more letters than the ones in the New Testament. He apparently wrote four letters to the Corinthians, two of which we do not possess (alluded to in 1Co 5:9; 2Co 2:4, 9). Nor do we possess the letter to Laodicea mentioned in this verse—unless it was circulated under a different name. Only God knows why these letters were not preserved.
What did Paul mean when he said, Remember my chains? (4:18)
Paul wrote these words while a prisoner awaiting trial in Rome. With his freedom restricted and his rights curtailed, Paul’s chains reminded him that he was a prisoner of Christ (Phm 1) and needed Jesus’ help. Through prayer Paul could find the words and strength he needed (Eph 6:19–20).