Text -- Colossians 1:20 (NET)

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross– through him, whether things on earth or things in heaven.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Col 1:20

Through him ( di' autou ).

As the sufficient and chosen agent in the work of reconciliation (apokatallaxai , first aorist active infinitive of apokatallassō , further addition to eudokēsen , was pleased). This double compound (apo , kata with allassō ) occurs only here, Col 1:22; Eph 2:16, and nowhere else so far as known. Paul’ s usual word for "reconcile"is katallassō (2Co 5:18-20; Rom 5:10), though diallassō (Mat 5:24) is more common in Attic. The addition of apo here is clearly for the idea of complete reconciliation. See note on 2Co 5:18-20 for discussion of katallassō , Paul’ s great word. The use of ta panta (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Rom 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.

Robertson: Col 1:20

Unto himself ( eis auton ).

Unto God, though auton is not reflexive unless written hauton .

Robertson: Col 1:20

Having made peace ( eirēnopoiēsas ).

Late and rare compound (Pro 10:10 and here only in N.T.) from eirēnopoios , peacemaker (Mat 5:9; here only in N.T.). In Eph 2:15 we have poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if plērōma be taken as the subject of eudokēsen , a participial anacoluthon (construction according to sense as in Col 2:19). If theos be taken as the subject of eudokēsen the participle eirēnopoiēsas refers to Christ, not to theos (God).

Robertson: Col 1:20

Through the blood of his cross ( dia tou haimatos tou staurou autou ).

This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.

Robertson: Col 1:20

Or things in the heavens ( eite ta en tois ouranois ).

Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like Col 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott).

Vincent: Col 1:20

Having made peace ( εἰρηνοποιήσας )

Only here in the New Testament. Having concluded peace; see on Joh 3:21. The participle is parallel with to reconcile , and marks peace-making and reconciliation as contemporaneous. The kindred εἰρηνοποιός peacemaker , only in Mat 5:9. The phrase making peace , in which the two factors of this verb appear separately, occurs only Eph 2:15.

Vincent: Col 1:20

To reconcile ( ἀποκαταλλάξαι )

Only here, Col 1:21, and Eph 2:16. The connection is: it was the good pleasure of the Father (Col 1:19) to reconcile . The compounded preposition ἀπό gives the force of back , hinting at restoration to a primal unity. So, in Eph 2:12-16, it occurs as in Col 1:21, in connection with ἀπηλλοτριωμένοι alienated , as if they had not always been strangers. See on Eph 2:12. Others explain to reconcile wholly . For the verb καταλλάσσω to reconcile , see on Rom 5:10.

Vincent: Col 1:20

All things ( τὰ πάντα )

Must be taken in the same sense as in Col 1:16, Col 1:17, Col 1:18, the whole universe , material and spiritual. The arrangement of clauses adopted by Rev. is simpler.

Wesley: Col 1:20

The blood shed thereon.

Wesley: Col 1:20

Here the enmity began: therefore this is mentioned first.

Wesley: Col 1:20

Those who are now in paradise; the saints who died before Christ came.

JFB: Col 1:20

The Greek order is, "And through Him (Christ) to reconcile again completely (see on Eph 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, 2Co 5:19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (compare Note, see on Rom 5:10; 2Co 5:18). So the Septuagint, 1Sa 29:4, "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So Mat 5:23-24.

JFB: Col 1:20

"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence.

JFB: Col 1:20

Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jud 1:6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [ALFORD], and larger views of the love and wisdom of God (Eph 3:10). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4:18; Job 15:15; Job 25:5), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus BACON'S definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Luk 19:38 states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth (Luk 2:14). BENGEL explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Eph 1:10 accords with this: This is true, but only part of the truth: so ALFORD'S view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zec 3:8-9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Job 1:6; Rev 12:10); hence he was in heaven till the ban on man was broken (compare Luk 10:18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare Heb 11:23). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through HIM," and "the blood of HIS cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael (Rev 12:7-10) and his angels can cast out of heaven Satan and his demons (compare Col 2:15). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [AUBERLEN].

Clarke: Col 1:20

And, having made peace through the blood of his cross - Peace between God and man; for man being in a sinful state, and there being no peace to the wicked, it required a reconciliation to be made to restore peace between heaven and earth; but peace could not be made without an atonement for sin, and the consequence shows that the blood of Christ shed on the cross was necessary to make this atonement

Clarke: Col 1:20

To reconcile all things unto himself - The enmity was on the part of the creature; though God is angry with the wicked every day, yet he is never unwilling to be reconciled. But man, whose carnal mind is enmity to God, is naturally averse from this reconciliation; it requires, therefore, the blood of the cross to atone for the sin, and the influence of the Spirit to reconcile the transgressor to him against whom he has offended! See the notes on 2Co 5:19, etc

Clarke: Col 1:20

Things in earth, or things in heaven - Much has been said on this very obscure clause; but, as it is my object not to write dissertations but notes, I shall not introduce the opinions of learned men, which have as much ingenuity as variety to recommend them. If the phrase be not a kind of collective phrase to signify all the world, or all mankind, as Dr. Hammond supposed the things in heaven may refer, according to some, to those persons who died under the Old Testament dispensation, and who could not have a title to glory but through the sacrificial death of Christ: and the apostle may have intended these merely to show that without this sacrifice no human beings could be saved, not only those who were then on the earth, and to whom in their successive generations the Gospel should be preached, but even those who had died before the incarnation; and, as those of them that were faithful were now in a state of blessedness, they could not have arrived there but through the blood of the cross, for the blood of calves and goats could not take away sin. After all, the apostle probably means the Jews and the Gentiles; the state of the former being always considered a sort of Divine or celestial state, while that of the latter was reputed to be merely earthly, without any mixture of spiritual or heavenly good. It is certain that a grand part of our Lord’ s design, in his incarnation and death, was to reconcile the Jews and the Gentiles, and make them one fold under himself, the great Shepherd and Bishop of souls. That the enmity of the Jews was great against the Gentiles is well known, and that the Gentiles held them in supreme contempt is not less so. It was therefore an object worthy of the mercy of God to form a scheme that might reconcile these two grand divisions of mankind; and, as it was his purpose to reconcile and make them one, we learn from this circumstance, as well as from many others, that his design was to save the whole human race.

Calvin: Col 1:20

20.And by him to reconcile all things to himself This, also, is a magnificent commendation of Christ, that we cannot be joined to God otherwise than through him. In the first place, let us consider that our happiness consists in our cleaving to God, and that, on the other hand, there is nothing more miserable than to be alienated from him. He declares, accordingly, that we are blessed through Christ alone, inasmuch as he is the bond of our connection with God, and, on the other hand, that, apart from him, we are most miserable, because we are shut out from God. ³¹¹ Let us, however, bear in mind, that what he ascribes to Christ belongs peculiarly to him, that no portion of this praise may be transferred to any other. ³¹² Hence we must consider the contrasts to these things to be understood — that if this is Christ’s prerogative, it does not belong to others. For of set purpose he disputes against those who imagined that the angels were pacificators, through whom access to God might be opened up.

Making peace through the blood of his cross He speaks of the Father, — that he has been made propitious to his creatures by the blood of Christ. Now he calls it the blood of the cross, inasmuch as it was the pledge and price of the making up of our peace with God, because it was poured out upon the cross. For it was necessary that the Son of God should be an expiatory victim, and endure the punishment of sin, that we might be the righteousness of God in him. (2Co 5:21.) The blood of the cross, therefore, means the blood of the sacrifice which was offered upon the cross for appeasing the anger of God.

In adding by him, he did not mean to express anything new, but to express more distinctly what he had previously stated, and to impress it still more deeply on their minds — that Christ alone is the author of reconciliation, as to exclude all other means. For there is no other that has been crucified for us. Hence it is he alone, by whom and for whose sake we have God propitious to us.

Both upon earth and in heaven If you are inclined to understand this as referring merely to rational creatures, it will mean, men and angels. There were, it is true, no absurdity in extending it to all without exception; but that I may not be under the necessity of philosophizing with too much subtlety, I prefer to understand it as referring to angels and men; and as to the latter, there is no difficulty as to their having need of a peace maker in the sight of God. As to angels, however, there is a question not easy of solution. For what occasion is there for reconciliation, where there is no discord or hatred? Many, influenced by this consideration, have explained the passage before us in this manner — that angels have been brought into agreement with men, and that by this means heavenly creatures have been restored to favor with earthly creatures. Another meaning, however, is conveyed by Paul’s words, that God hath reconciled to himself. That explanation, therefore, is forced.

It remains, that we see what is the reconciliation of angels and men. I say that men have been reconciled to God, because they were previously alienated from him by sin, and because they would have had him as a Judge to their ruin, ³¹³ had not the grace of the Mediator interposed for appeasing his anger. Hence the nature of the peace making between God and men was this, that enmities have been abolished through Christ, and thus God becomes a Father instead of a Judge.

Between God and angels the state of matters is very different, for there was there ³¹⁴ no revolt, no sin, and consequently no separation. It was, however, necessary that angels, also, should be made to be at peace with God, for, being creatures, they were not beyond the risk of falling, had they not been confirmed by the grace of Christ. This, however, is of no small importance for the perpetuity of peace with God, to have a fixed standing in righteousness, so as to have no longer any fear of fall or revolt. Farther, in that very obedience which they render to God, there is not such absolute perfection as to give satisfaction to God in every respect, and without the need of pardon. And this beyond all doubt is what is meant by that statement in Job 4:18, He will find iniquity in his angels. For if it is explained as referring to the devil, what mighty thing were it? But the Spirit declares there, that the greatest purity is vile, ³¹⁵ if it is brought into comparison with the righteousness of God. We must, therefore, conclude, that there is not on the part of angels so much of righteousness as would suffice for their being fully joined with God. They have, therefore, need of a peace maker, through whose grace they may wholly cleave to God. Hence it is with propriety that Paul declares, that the grace of Christ does not reside among mankind alone, and on the other hand makes it common also to angels. Nor is there any injustice done to angels, in sending them to a Mediator, that they may, through his kindness, have a well grounded peace with God.

Should any one, on the pretext of the universality of the expression, ³¹⁶ move a question in reference to devils, whether Christ be their peace maker also? I answer, No, not even of wicked men: though I confess that there is a difference, inasmuch as the benefit of redemption is offered to the latter, but not to the former. ³¹⁷ This, however, has nothing to do with Paul’s words, which include nothing else than this, that it is through Christ alone, that, all creatures, who have any connection at all with God, cleave to him.

Defender: Col 1:20

Jesus said: "Blessed are the peacemakers" (Mat 5:9). He did not say: "Blessed are the pacifists," those who give in to evil just to avoid fighting for the right. But how does one make peace? God "made peace through the blood of his [Christ's] cross." Man has utterly alienated himself from His Maker by his rebellion against Him, and it took nothing less than His own Son's atoning blood to reconcile sinful man to a holy God. Because of His shed blood, God in Christ can forgive sins and save sinners. Thus, Christ is the great Peacemaker between man and God. Before peace can truly prevail between man and man, there must be peace between man and God. But although God has now been reconciled to man, man still needs to be reconciled to God. Therefore, the best way Christians can be peacemakers on earth is to beseech men to be reconciled to God (2Co 5:20).

Defender: Col 1:20

Christ's death on the cross not only paid the price for man's redemption. but also for that of the whole universe. Because of sin. the creation is under the great curse, as it "groaneth and travaileth in pain together" (Rom 8:22). so it also must he reconciled to God. Again, note the past. present and future aspects of the work of Christ with respect to the entire universe. First. by Him all things were created. Note that creation was a completed work of the past (Gen 2:1-3): He is not now creating anything. as theistic evolutionists would suppose. Whenever the Bible mentions the creation of the heaven and the earth. it is always in the past tense. Secondly, He is now conserving what He created. Finally, He will reconcile everything back to God. Creation. conservation, consummation: that is the cosmic scope of the work of Christ."

TSK: Col 1:20

having made peace : or making peace, Col 1:21, Col 1:22; Lev 6:30; Psa 85:10,Psa 85:11; Isa 9:6, Isa 9:7; Eze 45:17-20; Dan 9:24-26; Mic 5:2, Mic 5:5; Zec 9:9, Zec 9:10; Luk 2:14; Act 10:30; Rom 5:1; 2Co 5:19-21; Eph 2:13-17; Heb 13:20,Heb 13:21; 1Jo 4:9, 1Jo 4:10

reconcile : 2Co 5:18; Heb 2:17

things in earth : Eph 1:10; Phi 2:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Col 1:20

And having made peace - Margin, "making."The Greek will bear either. The meaning is, that by his atonement he produces reconciliation between those who were alienated from each other; see the notes at Eph 2:14. It does not mean here that he had actually effected peace by his death, but that he had laid the foundation for it; he had done that which would secure it.

By the blood of his cross - By his blood shed on the cross. That blood, making atonement for sin, was the means of making reconciliation between God and man. On the meaning of the word "blood,"as used in this connection, see the notes at Rom 3:25.

By him to reconcile all things to himself - On the meaning of the word reconcile, see the Mat 5:24, note; Rom 5:10, note, and 2Co 5:18, note. When it is said that "it pleased the Father by Christ to reconcile all things to himself,"the declaration must be understood with some limitation.

\caps1 (1) i\caps0 t relates only to those things which are in heaven and earth - for those only are specified. Nothing is said of the inhabitants of hell, whether fallen angels, or the spirits of wicked men who are there.

\caps1 (2) i\caps0 t cannot mean that all things are actually reconciled - for that never has been true. Multitudes on earth have remained alienated from God, and have lived and died his enemies.

\caps1 (3) i\caps0 t can mean then, only, that he had executed a plan that was adapted to this; that if fairly and properly applied, the blood of the cross was fitted to secure entire reconciliation between heaven and earth. There was no enemy which it was not fitted to reconcile to God; there was no guilt, now producing alienation, which it could not wash away.

Whether they be things in earth, or things in heaven - That is, to produce harmony between the things in heaven and in earth; so that all things shall be reconciled to him, or so that there shalt be harmony between heaven and earth. The meaning is not, that "the things in heaven"were alienated from God, but that there was alienation in the universe which affected heaven, and the object was to produce again universal concord and love. Substantially the same sentiment is found in Eph 1:10; see the notes at that verse. Much has been written on the meaning of this expression, and a great variety of opinions have been entertained of it. It is best, always, unless necessity require a different interpretation, to take words in their usual signification. If that rule be adopted here,"things in heaven"will refer to God and the angels, and perhaps may include the principles of the divine government, "Things on earth,"will embrace men, and the various things on earth which are now at variance with God and with heaven. Between these, it is designed to produce harmony by the blood of the cross, or by the atonement. As in heaven nothing is wrong; as it is not desirable that anything should he changed there, all the change that is to take place in order to produce reconciliation, is to be on the part of men and the things of this world. The only effect of the blood of the atonement on the "things"of heaven in effecting the reconciliation is, to render it consistent for God to be at peace with sinners. The effect on earth is, to dispose the sinner to a willingness to be reconciled; to lead him to lay aside his enmity; to change his heart, and to effect a change in the views and principles prevailing on earth which are now at variance with God and his government. When this shall be done there will be harmony between heaven and earth, and an alienated world will be brought into conformity with the laws and government of the Creator.

Poole: Col 1:20

Some, from the Greek, would (not have that clause we read in a parenthesis to come next the copulative and, but) have it: And by himself he should reconcile unto himself (in or to himself) all things, (having made or obtained peace through the blood of his cross), I say, &c. But the reading of that sentence in the parenthesis after, or before the reconciliation of all things as we do, because of the next following distribution, is not very material as to the sense of the thing, redemption, Col 1:14 , or rather, the manner or means of reconciliation unto God by Christ, in whom the fulness of all Divine and human perfections was sealed for the bringing of heaven and earth together.

Having made peace through the blood of his cross: God the Father, for bringing enemies nigh unto himself in the kingdom of his dear Son, Col 1:13,19,21 , was in him, 2Co 5:18,19 , who having took on him the seed of Abraham, Heb 2:16 , and because without shedding of blood there could be no remission, or being brought nigh, Eph 2:13 Heb 9:12,22,23 , according to his Father’ s ordination and agreement with him for the expiation of sin, became obedient unto death, that cursed death of the cross, Isa 53:5 Gal 3:13 Phi 2:8 ; and by that bloody sacrifice of himself, there once perfected, Heb 9:14 10:10,14 , obtained peace: that by a figure being put to express his most perfect merit, as being the finishing of his obedience and passion, Col 2:14 Rom 3:25 5:10 Eph 2:16 Heb 9:12 .

By him which alone could satisfy his offended Father’ s demands: angels could not shed blood which was necessary to make peace and reconcile enemies; and though some false apostles might seduce to the worshipping of them, their obedience could not be meritorious.

To reconcile all things unto himself God designing an atonement to himself. i.e. God the Father, (and, by consequence, to the whole Trinity), did it by Christ, in whom all fulness dwelling there was a proper fitness upon his Father’ s call, Isa 42:1,4,6 , with Heb 9:1-28 , for so perfect a work as to take away the enmity of those alienated from God, and to bring them into favour again. The great inquiry is about the extent of this reconciliation, because the apostle mentions all things (rather than all persons); and then, having emphatically repeated by him viz. Christ as God-man, and none other, Act 4:12 , he adds a distribution of all things whether they be things in earth, or things in heaven To answer which, all things may be understood, either:

1. Restrictively to the subject, the universal church of which Christ is the Head; so he doth not mean all things whatsoever, unlimitedly, but with respect to the subject matter, as, Col 1:21 , all things which being alienated from God are reconciled to him; i.e. whatsoever things are reconciled are by him reconciled, all relating to the subject matter of reconciliation, (as all made to creation, Col 1:16 ), all the real subjects of his kingdom, whether gathered and gone to heaven before in hope of the Messiah to come, or now and hereafter shall be gathered, Act 15:11 Rom 3:25 Eph 3:15 Heb 11:39,40 12:23 : yet this doth not altogether satisfy some, by reason of the sublimity of the apostle’ s word in the distribution; and ordinarily in Scripture, by things in heaven are meant the angels, whose natural seat it is, spirits of just men made perfect being advanced thither only by God’ s gracious vouchsafement. Or:

2. Largely, as comprehending the good angels, especially if upon the foundation of reconciliation considered strictly, we take reconciliation here more generally, (as the apostle doth in his Epistle to the Ephesians, expatiating more upon this matter there than he doth here, writing more concisely and contractedly), for recapitulation, (or analogical reconciliation), bringing all under one head, the recomposing or reuniting of creatures terrestrial or celestial, upon the atonement for sinners by Christ; so that all his subjects, those that divide the state of his kingdom, are at an agreement amongst themselves and with each other; God did so by Christ conjoin miserable men with himself, that now also the holy angels are conjoined, they come under the same Head, Christ, Col 2:10 Eph 1:22 , whom they worship as at his first, so second coming, Luk 2:13,14 Heb 1:6 .

As men cleave to him by faith, so the angels by vision 1Ti 3:16look upon him their Head; yet is he not their Redeemer, Col 1:14 Eph 1:3 ; not partaking of their nature, they are not his members as believers are (as God is the Head of Christ, yet is not he a member of God, 1Co 11:3 ); Christ beareth a more special relation to them, than he doth unto these principalities and powers, Eph 5:23,30,31 ; however, they, being under a hypothetical possibility of falling, should seem to have need of a preventive kind of reconciliation, upon that account, if their standing is otherwise secured to them, they abiding in their purity could not be friends to impure creatures, Gen 3:24 ; but upon the satisfaction of their Lord, their distaste and dissatisfaction is removed, they being reduced into a corporation, under Christ, with those whom he hath reconciled, Eph 1:10 . As they, to the glory of the supreme Majesty, rejoiced when Christ came to seek these lost ones, so they are ministers to them that he hath made willing, Heb 1:14 ; they delight in the ministry of reconciliation, Eph 3:10 1Pe 1:12 , attend the service with their brethren, (in doing their office), Rev 19:10 22:9 , further the work, Act 8:26 , rejoice when it takes effect, Luk 15:10 , and carry those that are perfected to the place of their own residence, Luk 16:22 , to their own innumerable assembly in the heavenly Jerusalem, Heb 12:22 ; waiting on Christ, (according to the typical representatives, Exo 25:19 26:1 1Ki 6:23,29 ), with those that are with him, and made like to him at his throne, Mat 22:30 Mar 12:25 , where he sits as the Son of man, and the holy angels (as he saith) are continually ascending and descending upon him, Joh 1:51 : he fills them, as the rest of his subjects,

all in all Eph 1:21,23 ; they have grace by way of participation, having it from him their Head, who hath it of himself, Joh 5:26 . So that upon the matter, this reconciliation of things in heaven, seems most to accord with Eph 1:9,10 , and is not much unlike that in Eph 2:13,16 ; that which is separately said there by his blood, Col 1:13 , and by the cross, Col 1:16 , is here conjoined by

the blood of his cross There is making peace in one simple word; here, (in the Greek), in a compounded one. There, that he might reconcile both unto God; here, that he might

reconcile all things unto himself i.e. God. There he speaks only of men on earth being reconciled amongst themselves, because they had also been reconciled to God; if we take in angles also under those all, we have an allowance from that forecited Eph 1:10 ; yea, and in favour of the larger acceptation of reconciliation here, it may be considered that the whole creation which was put into disorder and subjected unto vanity, is in earnest expectation of the fruits of this gracious reconciliation, in being brought to a perfect harmony, to the glory of him who is all in all, Rom 8:19-23 , with 1Co 15:58 .

Haydock: Col 1:20

To reconcile all things unto himself,...through the blood of his cross, (i.e. which Christ shed on the cross) both as to the things on earth, and....in heaven: not that Christ died for the Angels, but, says St. John Chrysostom, the Angels were in a manner at war with men, with sinners, as they stood for the cause and glory of God; but Christ put an end to this enmity, by restoring men to his favour. (Witham) ---

In heaven. Not by pardoning the wicked angels did Christ reconcile the things in heaven, but by reconciling good Angels to man, who were enemies to him before the birth of Christ. (St. Augustine)

Gill: Col 1:20

And by him to reconcile all things to himself,.... This depends upon the preceding verse, and is to be connected with that phrase in it, it pleased the Father, Col 1:19; and the sense is, that it was the good will and pleasure of God from all eternity, as to lay up all fulness in Christ for his chosen people, so to reconcile them to himself by him; and which is another reason why Christ is, and ought to be considered as the head of the church, whose reconciliation he has procured, and why he ought to have the chief place in all things, and among all persons. Reconciliation supposes a former state of amity and friendship, and in such an one man was originally with God; and a breach of that friendship, which was made and issued in real enmity in the heart of man; and also a restoration to friendship again: and it is to be understood not of a reconciliation of God to men, which the Scriptures nowhere speak of, but of men to God; and is a reconciliation of them, not to the love of God, which his elect always shared in, but to the justice of God, offended by the transgression of a righteous law; and is indeed properly a reconciliation, atonement, and satisfaction for their sins, and so of their persons, and whereby all the perfections of God are reconciled to and agree with each other in the salvation of such sinners: now this takes its first rise from God the Father; it is owing to his sovereign good will and pleasure; he took the first step towards it; he knew what a state of enmity and rebellion his people would fall into; his thoughts ran upon their peace and reconciliation from everlasting; he called a council of peace about it, and in it drew the model of it; he entered into a covenant of peace with his Son, and, in consequence of it, sent him in the fulness of time to effect it, laying on him the chastisement of their peace; it was his pleasure that this affair of reconciliation should be brought about, not by the means of angels, in whom he could put no such trust and confidence, and who, though they rejoice at peace being made on earth, could never have effected it; nor that it should be done by men, who have no knowledge of the way of it, no inclination to it, nor power to make it; but "by him", his Son Jesus Christ, whom he appointed and called to this work, and sent to do it; and who is therefore, in prophecy, before this reconciliation was actually made, styled "Shiloh", the Prince of peace, and the peace: and this, when made, was made "to himself"; meaning either to Christ, in whom all the elect were gathered together, as in one head, and were reconciled in one body, whether Jews or Gentiles, through him; or rather to God the Father, to whom they were enemies, yea, enmity itself, and to whom the satisfaction and atonement were made; it being his law that was broken, and his justice that was injured, and to whom they are always in Scripture said to be reconciled; though not to the exclusion of the Son and Spirit, the one God with the Father: moreover, the sense of this phrase may be, that the reconciliation of the elect made by Christ, in a way of full satisfaction to law and justice, is to the glory of God, the glory of all his perfections; as of his grace and mercy, wisdom, power, and faithfulness, so of his righteousness and holiness: the means by which Christ has enacted it are, his sacrifice, sufferings, and death, expressed in the following clause,

having made peace through the blood of his cross. This was what man could not do, what Christ was appointed and sent to do, and what he was every way qualified for as God and man; as man he had blood to shed, and could make reconciliation for sin in the nature which had sinned, and, as God, could draw nigh to his Father, and treat with him about terms of peace, and perform them; and so a fit daysman and Mediator between, God and man: this peace he has made by his "blood", that is, by the shedding of it, by his death as a sacrifice, which he underwent on the cross; partly to denote the shame, and chiefly to signify the curse he endured in the room of his people: all which shows the malignant nature of sin, the strictness of justice, and that peace is made in a way of full satisfaction, is upon honourable terms, will be lasting, as it is joyful, being attended with a train of blessings:

by him, I say, whether they be things in earth, or things in heaven: by which are intended not the whole universe and fabric of the world, all creatures and things, animate and inanimate, rational and irrational, which have been cursed for the sin of man, and have proved unfriendly to him, but, in consequence of redemption and reconciliation by Christ, will, as some think, in the time of the restitution of all things, be restored to their former state, and to their friendly use to mankind; nor elect men and elect angels, and their reconciliation together, for the apostle is not speaking of the reconciling of these things together, but of the reconciling of them to God, which though it is true of elect men, is not of elect angels, who never fell, and though they have confirming grace, yet not reconciling grace from Christ, which they never needed; nor Jews and Gentiles, for though it is true that God was in Christ reconciling the world of the Gentiles, as well as of the Jews to himself, and the chosen of God among both are actually reconciled to God by the death of Christ, yet the one are never called things in heaven, or the other things on earth, in distinction from, and opposition to each other; but rather all the elect of God are here meant, the family of God in heaven and in earth; all the saints that were then in heaven, when actual reconciliation was made by the blood of Christ, and who went thither upon the foot of peace, reconciliation, and redemption, to be made by his sacrifice and death; and all the chosen ones that were or should be on the face of the earth, until the end of time; all these were reconciled to God by Christ: and then the apostle proceeds particularly to mention the Colossians, as also being instances of this grace, good will, and pleasure of God by Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Col 1:20

¹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

Geneva Bible: Col 1:20

^{( 9 )} And, having made peace through the blood of his cross, by him to reconcile ^{( n )} all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.

^{( 9 )} Now he teaches how Christ executed that office which his Father gave and commanded to him, that is, by suffering the death of the cross (which was joined with the curse of God) according to his decree, that by this sacrifice he might reconcile to his Father all men, both those who believed in the Christ to come, and were already under this hope gathered into heaven, as well as those who should upon the earth believe in him afterwards. And in this way justification is described by the apostle, which is one and the chiefest part of the benefit of Christ.

^{( n )} The whole Church.

Commentary -- Verse Range Notes

TSK Synopsis: Col 1:1-29

1 After salutation Paul thanks God for their faith;

7 confirms the doctrine of Epaphras;

9 prays further for their increase in grace;

14 describes the true Christ;

21 encourages them to receive Jesus Christ, and commends his own ministry.

MHCC: Col 1:15-23

Christ in his human nature, is the visible discovery of the invisible God, and he that hath seen Him hath seen the Father. Let us adore these mysteries in humble faith, and behold the glory of the Lord in Christ Jesus. He was born or begotten before all the creation, before any creature was made; which is the Scripture way of representing eternity, and by which the eternity of God is represented to us. All things being created by Him, were created for him; being made by his power, they were made according to his pleasure, and for his praise and glory. He not only created them all at first, but it is by the word of his power that they are upheld. Christ as Mediator is the Head of the body, the church; all grace and strength are from him; and the church is his body. All fulness dwells in him; a fulness of merit and righteousness, of strength and grace for us. God showed his justice in requiring full satisfaction. This mode of redeeming mankind by the death of Christ was most suitable. Here is presented to our view the method of being reconciled. And that, notwithstanding the hatred of sin on God's part, it pleased God to reconcile fallen man to himself. If convinced that we were enemies in our minds by wicked works, and that we are now reconciled to God by the sacrifice and death of Christ in our nature, we shall not attempt to explain away, nor yet think fully to comprehend these mysteries; but we shall see the glory of this plan of redemption, and rejoice in the hope set before us. If this be so, that God's love is so great to us, what shall we do now for God? Be frequent in prayer, and abound in holy duties; and live no more to yourselves, but to Christ. Christ died for us. But wherefore? That we should still live in sin? No; but that we should die to sin, and live henceforth not to ourselves, but to Him.

Matthew Henry: Col 1:12-29

Here is a summary of the doctrine of the gospel concerning the great work of our redemption by Christ. It comes in here not as the matter of a sermon, but as the matter of a thanksgiving; for our salvation by Christ furnishes us with abundant matter of thanksgiving in every view of it: Giving thanks unto the Father, Col 1:12. He does not discourse of the work of redemption in the natural order of it; for then he would speak of the purchase of it first, and afterwards of the application of it. But here he inverts the order, because, in our sense and feeling of it, the application goes before the purchase. We first find the benefits of redemption in our hearts, and then are led by those streams to the original and fountain-head. The order and connection of the apostle's discourse may be considered in the following manner: -

I. He speaks concerning the operations of the Spirit of grace upon us. We must give thanks for them, because by these we are qualified for an interest in the mediation of the Son: Giving thanks to the Father, etc., Col 1:12, Col 1:13. It is spoken of as the work of the Father, because the Spirit of grace is the Spirit of the Father, and the Father works in us by his Spirit. Those in whom the work of grace is wrought must give thanks unto the Father. If we have the comfort of it, he must have the glory of it. Now what is it which is wrought for us in the application of redemption? 1. "He hath delivered us from the power of darkness, Col 1:13. He has rescued us from the state of heathenish darkness and wickedness. He hath saved us from the dominion of sin, which is darkness (1Jo 1:6), from the dominion of Satan, who is the prince of darkness (Eph 6:12), and from the damnation of hell, which is utter darkness, "Mat 25:30. They are called out of darkness, 1Pe 2:9. 2. "He hath translated us into the kingdom of his dear Son, brought us into the gospel-state, and made us members of the church of Christ, which is a state of light and purity." You were once darkness, but now are you light in the Lord, Eph 5:8. Who hath called you out of darkness into his marvellous light, 1Pe 2:9. Those were made willing subjects of Christ who were the slaves of Satan. The conversion of a sinner is the translation of a soul into the kingdom of Christ out of the kingdom of the devil. The power of sin is shaken off, and the power of Christ submitted to. The law of the Spirit of life in Christ Jesus makes them free from the law of sin and death; and it is the kingdom of his dear Son, or the Son of his peculiar love, his beloved Son (Mat 3:17), and eminently the beloved, Eph 1:6. 3. "He hath not only done this, but hath made us meet to partake of the inheritance of the saints in light, Col 1:12. He hath prepared us for the eternal happiness of heaven, as the Israelites divided the promised land by lot; and has given us the earnest and assurance of it."This he mentions first because it is the first indication of the future blessedness, that by the grace of God we find ourselves in some measure prepared for it. God gives grace and glory, and we are here told what they both are. (1.) What that glory is. It is the inheritance of the saints in light. It is an inheritance, and belongs to them as children, which is the best security and the sweetest tenure: If children, then heirs, Rom 8:17. And it is an inheritance of the saints-proper to sanctified souls. Those who are not saints on earth will never be saints in heaven. And it is an inheritance in light; the perfection of knowledge, holiness, and joy, by communion with God, who is light, and the Father of lights, Jam 1:17; Joh 1:5. (2.) What this grace is. It is a meetness for the inheritance: " He hath made us meet to be partakers, that is, suited and fitted us for the heavenly state by a proper temper and habit of soul; and he makes us meet by the powerful influence of his Spirit."It is the effect of the divine power to change the heart, and make it heavenly. Observe, All who are designed for heaven hereafter are prepared for heaven now. As those who live and die unsanctified go out of the world with their hell about them, so those who are sanctified and renewed go out of the world with their heaven about them. Those who have the inheritance of sons have the education of sons and the disposition of sons: they have the Spirit of adoption, whereby they cry, Abba, Father. Rom 8:15. And, because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal 4:6. This meetness for heaven is the earnest of the Spirit in our heart, which is part of payment, and assures the full payment. Those who are sanctified shall be glorified (Rom 8:30), and will be for ever indebted to the grace of God, which hath sanctified them.

II. Concerning the person of the Redeemer. Glorious things are here said of him; for blessed Paul was full of Christ, and took all occasions to speak honourably of him. He speaks of him distinctly as God, and as Mediator. 1. As God he speaks of him, Col 1:15-17. (1.) He is the image of the invisible God. Not as man was made in the image of God (Gen 1:27), in his natural faculties and dominion over the creatures: no, he is the express image of his person, Heb 1:3. He is so the image of God as the son is the image of his father, who has a natural likeness to him; so that he who has seen him has seen the Father, and his glory was the glory of the only-begotten of the Father, Joh 1:14; Joh 14:9. (2.) He is the first-born of every creature. Not that he is himself a creature; for it is prōtotokos pasēs ktiseōs - born or begotten before all the creation, or before any creature was made, which is the scripture-way of representing eternity, and by which the eternity of God is represented to us: I was set up from everlasting, from the beginning, or ever the earth was; when there was no depth, before the mountains were settled, while as yet he had not made the earth, Pro 8:23-26. It signifies his dominion over all things, as the first-born in a family is heir and lord of all, so he is the heir of all things, Heb 1:2. The word, with only the change of the accent, prōtotokos , signifies actively the first begetter or producer of all things, and so it well agrees with the following clause. Vid. Isidor. Peleus. epist. 30 lib. 3. (3.) He is so far from beginning himself a creature that he is the Creator: For by him were all things created, which are in heaven and earth, visible and invisible, Col 1:16. He made all things out of nothing, the highest angel in heaven, as well as men upon earth. He made the world, the upper and lower world, with all the inhabitants of both. All things were made by him, and without him was not any thing made which was made, Joh 1:3. He speaks here as if there were several orders of angels: Whether thrones, or dominions, or principalities, or powers, which must signify either different degrees of excellence or different offices and employments. Angels, authorities, and powers, 1Pe 3:22. Christ is the eternal wisdom of the Father, and the world was made in wisdom. He is the eternal Word, and the world was made by the word of God. He is the arm of the Lord, and the world was made by that arm. All things are created by him and for him; di' autou kai eis auton . Being created by him, they were created for him; being made by his power, they were made according to his pleasure and for his praise. He is the end, as well as the cause of all things. To him are all things, Rom 11:36; eis auton ta panta . (4.) He was before all things. He had a being before the world was made, before the beginning of time, and therefore from all eternity. Wisdom was with the Father, and possessed by him in the beginning of his ways, before his works of old, Pro 8:22. And in the beginning the Word was with God and was God, Joh 1:1. He not only had a being before he was born of the virgin, but he had a being before all time. (5.) By him all things consist. They not only subsist in their beings, but consist in their order and dependences. He not only created them all at first, but it is by the word of his power that they are still upheld, Heb 1:3. The whole creation is kept together by the power of the Son of God, and made to consist in its proper frame. It is preserved from disbanding and running into confusion.

2. The apostle next shows what he is as Mediator, Col 1:18, Col 1:19. (1.) He is the head of the body the church: not only a head of government and direction, as the king is the head of the state and has right to prescribe laws, but a head of vital influence, as the head in the natural body: for all grace and strength are derived from him: and the church is his body, the fulness of him who filleth all in all, Eph 1:22, Eph 1:23. (2.) He is the beginning, the first-born from the dead, archē , prōtotokos - the principle, the first-born from the dead; the principle of our resurrection, as well as the first-born himself. All our hopes and joys take their rise from him who is the author of our salvation. Not that he was the first who ever rose from the dead, but the first and only one who rose by his own power, and was declared to be the Son of God, and Lord of all things. And he is the head of the resurrection, and has given us an example and evidence of our resurrection from the dead. He rose as the first-fruits, 1Co 15:20. (3.) He hath in all things the pre-eminence. It was the will of the Father that he should have all power in heaven and earth, that he might be preferred above angels and all the powers in heaven (he has obtained a more excellent name than they, Heb 1:4), and that in all the affairs of the kingdom of God among men he should have the pre-eminence. He has the pre-eminence in the hearts of his people above the world and the flesh; and by giving him the pre-eminence we comply with the Father's will, That all men should honour the Son even as they honour the Father, Joh 5:23. (4.) All fulness dwells in him, and it pleased the Father it should do so (Col 1:19), not only a fulness of abundance for himself, but redundance for us, a fulness of merit and righteousness, of strength and grace. As the head is the seat and source of the animal spirits, so is Christ of all graces to his people. It pleased the Father that all fulness should dwell in him; and we may have free resort to him for all that grace for which we have occasion. He not only intercedes for it, but is the trustee in whose hands it is lodged to dispense to us: Of his fulness we receive, and grace for grace, grace in us answering to that grace which is in him (Joh 1:16), and he fills all in all, Eph 1:23.

III. Concerning the work of redemption. He speaks of the nature of it, or wherein it consists; and of the means of it, by which it was procured.

1. Wherein it consists. It is made to lie in two things: - (1.) In the remission of sin: In whom we have redemption, even the forgiveness of sins, Col 1:14. It was sin which sold us, sin which enslaved us: if we are redeemed, we must be redeemed from sin; and this is by forgiveness, or remitting the obligation to punishment. So Eph 1:7, In whom we have redemption, the forgiveness of sins, according to the riches of his grace. (2.) In reconciliation to God. God by him reconciled all things to himself, Col 1:20. He is the Mediator of reconciliation, who procures peace as well as pardon for sinners, who brings them into a state of friendship and favour at present, and will bring all holy creatures, angels as well as men, into one glorious and blessed society at last: things in earth, or things in heaven. So Eph 1:10, He will gather together in one all things in Christ, both which are in heaven and which are on earth. The word is anakephalaiōsasthai - he will bring them all under one head. The Gentiles, who were alienated, and enemies in their minds by wicked works, yet now hath he reconciled, Col 1:21. Here see what was their condition by nature, and in their Gentile state-estranged from God, and at enmity with God: and yet this enmity is slain, and, notwithstanding this distance, we are now reconciled. Christ has laid the foundation for our reconciliation; for he has paid the price of it, has purchased the proffer and promise of it, proclaims it as a prophet, applies it as a king. Observe, The greatest enemies to God, who have stood at the greatest distance and bidden him defiance, may be reconciled, if it by not their own fault.

2. How the redemption is procured: it is through his blood (Col 1:14); he has made peace through the blood of his cross (Col 1:20), and it is in the body of his flesh through death, Col 1:22. It was the blood which made an atonement, for the blood is the life; and without the shedding of blood there is no remission, Heb 9:22. There was such a value in the blood of Christ that, on account of Christ's shedding it, God was willing to deal with men upon new terms to bring them under a covenant of grace, and for his sake, and in consideration of his death upon the cross, to pardon and accept to favour all who comply with them.

IV. Concerning the preaching of this redemption. Here observe,

1. To whom it was preached: To every creature under heaven (Col 1:23), that is, it was ordered to be preached to every creature, Mar 16:15. It may be preached to every creature; for the gospel excludes none who do not exclude themselves. More or less it has been or will be preached to every nation, though many have sinned away the light of it and perhaps some have never yet enjoyed it.

2. By whom it was preached: Whereof I Paul am made a minister. Paul was a great apostle; but he looks upon it as the highest of his titles of honour to be a minister of the gospel of Jesus Christ. Paul takes all occasions to speak of his office; for he magnified his office, Rom 11:13. And again in Col 1:25, Whereof I am made a minister. Observe here,

(1.) Whence Paul had his ministry: it was according to the dispensation of God which was given to him (Col 1:25), the economy or wise disposition of things in the house of God. He was steward and master-builder, and this was given to him: he did not usurp it, nor take it to himself; and he could not challenge it as a debt. He received it from God as a gift, and took it as a favour.

(2.) For whose sake he had his ministry: " It is for you, for your benefit: ourselves your servants for Jesus' sake, 2Co 4:5. We are Christ's ministers for the good of his people, to fulfil the word of God (that is, fully to preach it), of which you will have the greater advantage. The more we fulfil our ministry, or fill up all the parts of it, the greater will be the benefit of the people; they will be the more filled with knowledge, and furnished for service."

(3.) What kind of preacher Paul was. This is particularly represented.

[1.] He was a suffering preacher: Who now rejoice in my sufferings for you, Col 1:24. He suffered in the cause of Christ, and for the good of the church. He suffered for preaching the gospel to them. And, while he suffered in so good a cause, he could rejoice in his sufferings, rejoice that he was counted worthy to suffer, and esteem it an honour to him. And fill up that which is behind of the afflictions of Christ in my flesh. Not that the afflictions of Paul, or any other, were expiations for sin, as the sufferings of Christ were. There was nothing wanting in them, nothing which needed to be filled up. They were perfectly sufficient to answer the intention of them, the satisfaction of God's justice, in order to the salvation of his people. But the sufferings of Paul and other good ministers made them conformable to Christ; and they followed him in his suffering state: so they are said to fill up what was behind of the sufferings of Christ, as the wax fills up the vacuities of the seal, when it receives the impression of it. Or it may be meant not of Christ's sufferings, but of his suffering for Christ. He filled that which was behind. He had a certain rate and measure of suffering for Christ assigned him; and, as his sufferings were agreeable to that appointment, so he was still filling up more and more what was behind, or remained of them to his share.

[2.] He was a close preacher: he preached not only in public, but from house to house, from person to person. Whom we preach, warning every man, and teaching every man in all wisdom, Col 1:28. Every man has need to be warned and taught, and therefore let every man have his share. Observe, First, When we warn people of what they do amiss, we must teach them to do better: warning and teaching must go together. Secondly, Men must be warned and taught in all wisdom. We must choose the fittest seasons, and use the likeliest means, and accommodate ourselves to the different circumstances and capacities of those we have to do with, and teach them as they are able to bear. That which he aimed at was to present every man perfect in Christ Jesus, teleios , either perfect in the knowledge of the Christian doctrine ( Let us therefore, as many as are perfect, be thus minded, Phi 3:15; 2Ti 3:17), or else crowned with a glorious reward hereafter, when he will present to himself a glorious church (Eph 5:27), and bring them to the spirits of just men made perfect, Heb 12:23. Observe, Ministers ought to aim at the improvement and salvation of every particular person who hears them. Thirdly, He was a laborious preacher, and one who took pains: he was no loiter, and did not do his work negligently (Col 1:29): Whereunto I also labour, striving according to his working, which worketh in me mightily. He laboured and strove, used great diligence and contended with many difficulties, according to the measure of grace afforded to him and the extraordinary presence of Christ which was with him. Observe, As Paul laid out himself to do much good, so he had this favour, that the power of God wrought in him the more effectually. The more we labour in the work of the Lord the greater measures of help we may expect from him in it (Eph 3:7): According to the gift of the grace of God given unto me, by the effectual working of his power.

3. The gospel which was preached. We have an account of this: Even the mystery which hath been hid from ages, and from generations, but is now made manifest to his saints, Col 1:26, Col 1:27. Observe, (1.) The mystery of the gospel was long hidden: it was concealed from ages and generations, the several ages of the church under the Old Testament dispensation. They were in a state of minority, and training up for a more perfect state of things, and could not look to the end of those things which were ordained, 2Co 3:13. (2.) This mystery now, in the fulness of time, is made manifest to the saints, or clearly revealed and made apparent. The veil which was over Moses's face is done away in Christ, 2Co 3:14. The meanest saint under the gospel understands more than the greatest prophets under the law. He who is least in the kingdom of heaven is greater than they. The mystery of Christ, which in other ages was not made known unto the sons of men, is now revealed unto his holy apostles and prophets by the Spirit, Eph 3:4, Eph 3:5. And what is this mystery? It is the riches of God's glory among the Gentiles. The peculiar doctrine of the gospel was a mystery which was before hidden, and is now made manifest and made known. But the great mystery here referred to is the breaking down of the partition-wall between the Jew and Gentile, and preaching the gospel to the Gentile world, and making those partakers of the privileges of the gospel state who before lay in ignorance and idolatry: That the Gentiles should be fellow-heirs, and of the same body, and partakers together of his promise in Christ by the gospel, Eph 3:6. This mystery, thus made known, is Christ in you (or among you) the hope of glory. Observe, Christ is the hope of glory. The ground of our hope is Christ in the word, or the gospel revelation, declaring the nature and methods of obtaining it. The evidence of our hope is Christ in the heart, or the sanctification of the soul, and its preparation for the heavenly glory.

4. The duty of those who are interested in this redemption: If you continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which you have heard, Col 1:23. We must continue in the faith grounded and settled, and not be moved away from the hope of the gospel; that is, we must be so well fixed in our minds as not to be moved from it by any temptations. We must be stedfast and immovable (1Co 15:58) and hold fast the profession of our faith without wavering, Heb 10:23. Observe, We can expect the happy end of our faith only when we continue in the faith, and are so far grounded and settled in it as not to be moved from it. We must not draw back unto perdition, but believe unto the saving of the soul, Heb 10:39. We must be faithful to death, through all trials, that we may receive the crown of life, and receive the end of our faith, the salvation of our souls, 1Pe 1:9.

Barclay: Col 1:15-23

This is a passage of such difficulty and of such importance that we shall have to spend considerable time on it. We shall divide what we must say about it into certain sections and we begin with the situation which gave it birth and with the whole view of Christ which Paul sets out in the letter.

Barclay: Col 1:15-23

It is one of the facts of the human mind that a man thinks only as much as he has to. It is not until a man finds his faith opposed and attacked that he really begins to think out its implications. It is not until the Church is confronted with some dangerous heresy that she begins to realize the riches of orthodoxy. It is characteristic of Christianity that it can always produce new riches to meet a new situation.

When Paul wrote Colossians, he was not writing in a vacuum. He was writing, as we have already seen in the introduction, to meet a very definite situation. There was a tendency of thought in the early Church called Gnosticism. Its devotees were called Gnostics, which more or less means the intellectual ones. These men were dissatisfied with what they considered the rude simplicity of Christianity and wished to turn it into a philosophy and to align it with the other philosophies which held the field at that time.

The Gnostics began with the basic assumption that matter was altogether evil and spirit altogether good. They further held that matter was eternal and that it was out of this evil matter that the world was created. The Christian, to use the technical phrase, believes in creation out of nothing; the Gnostic believed in creation out of evil matter.

Now God was spirit and if spirit was altogether good and matter essentially evil, it followed, as the Gnostic saw it, that the true God could not touch matter and, therefore, could not himself be the agent of creation. So the Gnostics believed that God put forth a series of emanations, each a little further away from God until at last there was one so distant from God, that it could handle matter and create the world.

The Gnostics went further. As the emanations went further and further from God, they became more and more ignorant of him. And in the very distant emanations there was not only ignorance of God, but also hostility to him. The Gnostics came to the conclusion that the emanation who created the world was both ignorant of and hostile to the true God; and sometimes they identified that emanation with the God of the Old Testament.

This has certain logical consequences.

(i) As the Gnostics saw it, the creator was not God but someone hostile to him; and the world was not God's world but that of a power hostile to him. That is why Paul insists that God did create the world, and that his agent in creation was no ignorant and hostile emanation but Jesus Christ, his Son (Col 1:16).

(ii) As the Gnostics saw it, Jesus Christ was by no means unique. We have seen how they postulated a whole series of emanations between the world and God. They insisted that Jesus was merely one of these emanations. He might stand high in the series; he might even stand highest; but he was only one of many. Paul meets this by insisting that in Jesus Christ all fullness dwells (Col 1:19); that in him there is the fullness of the godhead in bodily form (Col 2:9). One of the supreme objects of Colossians is to insist that Jesus is utterly unique and that in him there is the whole of God.

(iii) As the Gnostics saw it, this had another consequence with regard to Jesus. If matter was altogether evil, it followed that the body was altogether evil. It followed further that he who was the revelation of God, could not have had a real body. He could have been nothing more than a spiritual phantom in bodily form. The Gnostics completely denied the real manhood of Jesus. In their own writings they, for instance, set it down that when Jesus walked, he left no footprints on the ground. That is why Paul uses such startling phraseology in Colossians. He speaks of Jesus reconciling man to God in his body of flesh (Col 1:22); he says that the fullness of the godhead dwelt in him bodily. In opposition to the Gnostics, Paul insisted on the flesh and blood manhood of Jesus.

(iv) The task of man is to find his way to God. As the Gnostics saw it, that way was barred. Between this world and God there was this vast series of emanations. Before the soul could rise to God, it had to get past the barrier of each of these emanations. To pass each barrier special knowledge and special passwords were needed; it was these passwords and that knowledge that the Gnostics claimed to give. This meant two things.

(a) It meant that salvation was intellectual knowledge. To meet that Paul insists that salvation is not knowledge; it is redemption and the forgiveness of sins. The Gnostic teachers held that the so-called simple truths of the gospel were not nearly enough. To find its way to God the soul needed far more than that; it needed the elaborate knowledge and the secret passwords which Gnosticism alone could give. So Paul insists that nothing more is needed than the saving truths of the gospel of Jesus Christ.

(b) If salvation depended on this elaborate knowledge, it was clearly not for every man but only for the intellectual. So the Gnostics divided mankind into the spiritual and the earthly; and only the spiritual could be truly saved. Full salvation was beyond the scope of the ordinary man. It is with that in mind that Paul wrote the great verse Col 1:28. It was his aim to warn every man and to teach every man, and so to present every man mature in Christ Jesus. Against a salvation possible for only a limited intellectual minority, Paul presents a gospel which is for every man, however simple and unlettered or however wise and learned he may be.

These, then, were the great Gnostic doctrines; and all the time we are studying this passage, and indeed the whole letter, we must have them in our mind, for only against them does Paul's language become intelligible and relevant.

Barclay: Col 1:15-23

In this passage Paul says two great things about Jesus, both of which are in answer to the Gnostics. The Gnostics had said that Jesus was merely one among many intermediaries and that, however great he might be, he was only a partial revelation of God.

(i) Paul says that Jesus Christ is the image of the invisible God (Col 1:15). Here he uses a word and a picture which would waken all kinds of memories in the minds of those who heard it. The word is eikon (1504), and image is its correct translation. Now, as Lightfoot points out, an image can be two things which merge into each other. It can be a representation; but a representation, if it is perfect enough, can become a manifestation. When Paul uses this word, he lays it down that Jesus is the perfect manifestation of God. To see what God is like, we must look at Jesus. He perfectly represents God to men in a form which they can see and know and understand. But it is what is behind this word that is of entrancing interest.

(a) The Old Testament and the inter-testamental books have a great deal to say about Wisdom. In Proverbs the great passages on Wisdom are in Prov 2 and Prov 8 . There Wisdom is said to be co-eternal with God and to have been with God when he created the world. Now in the Wis 7:26, eikon (1504) is used of Wisdom; Wisdom is the image of the goodness of God. It is as if Paul turned to the Jews and said, "All your lives you have been thinking and dreaming and writing about this divine Wisdom, which is as old as God, which made the world and which gives wisdom to men. In Jesus Christ this Wisdom has come to men in bodily form for all to see." Jesus is the fulfilment of the dreams of Jewish thought.

(b) The Greeks were haunted by the thought of the Logos (3056), the word, the reason of God. It was that Logos which created the world, which put sense into the universe, which kept the stars in their courses, which made this a dependable world, which put a thinking mind into man. This very word eikon (1504) is used again and again by Philo of the Logos of God. "He calls the invisible and divine Logos, which only the mind can perceive, the image (eikon, 1504) of God" (Philo: Concerning the Creator of the World: 8). It is as if Paul said to the Greeks: "For the last six hundred years you have dreamed and thought and written about the reason, the mind, the word, the Logos of God; you called it God's eikon (1504); in Jesus Christ that Logos has come plain for all to see. Your dreams and philosophies are all come true in him."

© In these connections of the word eikon (1504) we have been moving in the highest realms of thought, where only the philosophers can move familiarly. But there are two much simpler connections which would immediately flash across the minds of those who heard or read this for the first time. Their minds would at once go back to the creation story. There the old story tells of the culminating act of creation. "God said, Let us make man in our image.... So God created man in his own image, in the image of God he created him" (Gen 1:26-27). Here indeed is illumination. Man was made that he might be nothing less than the eikon (1504) of God, for the word in the Genesis story is the same. That is what man was meant to be, but sin came in and man never achieved his destiny. By using this word of Jesus, Paul in effect says, "Look at this Jesus. He shows you not only what God is; he also shows you what man was meant to be. Here is manhood as God designed it. Jesus is the perfect manifestation of God and the perfect manifestation of man." There is in Jesus Christ the revelation of godhead and the revelation of manhood.

(d) But we come at last to something much simpler than any of these things. And there is no doubt that many of the simpler of Paul's readers would think of this. Even if they knew nothing of the Wisdom Literature and nothing of Philo and nothing of the Genesis story they would know this.

Eikon (1504)--sometimes in its diminutive form eikonion--was the word which was used for a portrait in Greek. There is a papyrus letter from a soldier lad called Apion to his father Epimachus. Near the end he writes: "I send you a little portrait (eikonion) of myself painted by Euctemon." It is the nearest equivalent in ancient Greek to our word photograph. But this word had still another use. When a legal document was drawn up, such as a receipt or an IOU, it always included a description of the chief characteristics and distinguishing marks of the contracting parties, so that there could be no mistake. The Greek word for such a description is eikon (1504). The eikon (1504), therefore, was a kind of brief summary of the personal characteristics and distinguishing marks of the contracting parties. So, then, to the very simplest Paul is saying, "You know how if you enter into a legal agreement, there is included an eikon (1504), a description by which you may be recognized. Jesus is the portrait of God. In him you see the personal characteristics and the distinguishing marks of God. If you want to see what God is like, look at Jesus."

(ii) The other word Paul uses is in Col 1:19. He says that Jesus is the pleroma (4138) of God. Pleroma (4138) means fullness, completeness. This is the word which is needed to complete the picture. Jesus is not simply a sketch of God or a summary and more than a lifeless portrait of him. In him there is nothing left out; he is the full revelation of God, and nothing more is necessary.

Barclay: Col 1:15-23

We will remember that according to the Gnostics the work of creation was carried out by an inferior god, ignorant of and hostile to the true God. It is Paul's teaching that God's agent in creation is the Son and in this passage he has four things to say of the Son in regard to creation.

(i) He is the firstborn of all creation (Col 1:15). We must be very careful to attach the right meaning to this phrase. As it stands in English it might well mean the Son was the first person to be created, but in Hebrew and Greek thought the word firstborn (prototokos, 4416) has only very indirectly a time significance. There are two things to note. Firstborn is very commonly a title of honour. Israel, for instance, as a nation is the firstborn son of God (Exo 4:22). The meaning is that the nation of Israel is the most favoured child of God. Second, we must note that firstborn is a title of the Messiah. In Psa 89:27, as the Jews themselves interpreted it, the promise regarding the Messiah is "I will make him my firstborn, higher than the kings of the earth." Clearly firstborn is not used in a time sense at all, but in the sense of special honour. So when Paul says of the Son that he is the firstborn of all creation, he means that the highest honour which creation holds belongs to him. If we wish to keep the time sense and the honour sense combined, we may translate the phrase: "He was begotten before all creation."

(ii) It was by the Son that all things were created (Col 1:16). This is true of things in heaven and things in earth, of things seen and unseen. The Jews themselves, and even more the Gnostics, had a highly-developed system of angels. With the Gnostics that was only to be expected with their long series of intermediaries between man and God. Thrones, lordships, powers and authorities were different grades of angels having their places in different spheres of the seven heavens. Paul dismisses them all with complete indifference. He is in effect saying to the Gnostics, "You give a great place in your thinking to angels. You rate Jesus Christ merely as one of them. So far from that, he created them." Paul lays it down that the agent of God in creation is no inferior, ignorant and hostile secondary god, but the Son himself.

(iii) It was for the Son that all things were created (Col 1:17). The Son is not only the agent of creation, he is also the goat of creation. That is to say, creation was created to be his and that in its worship and its love he might find his honour and his joy.

(iv) Paul uses the strange phrase: "In him all things hold together." This means that not only is the Son the agent of creation in the beginning and the goat of creation in the end, but between the beginning and the end, during time as we know it, it is he who holds the world together. That is to say, all the laws by which this world is order and not chaos are an expression of the mind of the Son. The law of gravity and the rest, the laws by which the universe hangs together, are not only scientific laws but also divine.

So, then, the Son is the beginning of creation, and the end of creation, and the power who holds creation together, the Creator, the Sustainer, and the Final Goal of the world.

Barclay: Col 1:15-23

Paul sets out in verse 18 what Jesus Christ is to the Church; and he distinguishes four great facts in that relationship.

(i) He is the head of the body, that is, of the Church. The Church is the body of Christ, that is, the organism through which he acts and which shares all his experiences. But, humanly speaking, the body is the servant of the head and is powerless without it. So Jesus Christ is the guiding spirit of the Church; it is at his bidding that the Church must live and move. Without him the Church cannot think the truth, cannot act correctly, cannot decide its direction. There are two things combined here. There is the idea of privilege. It is the privilege of the Church to be the instrument through which Christ works. There is the idea of warning. If a man neglects or abuses his body, he can make it unfit to be the servant of the great purposes of his mind; so by indisciplined and careless living the Church can unfit herself to be the instrument of Christ, who is her head.

(ii) He is the beginning of the Church. The Greek word for beginning is arche (746), which means beginning in a double sense. It means not only first in the sense of time, as, for instance, A is the beginning of the alphabet and I is the beginning of the series of numbers. It means first in the sense of the source from which something carne, the moving power which set something in operation. We will see more clearly what Paul is getting at, if we remember what he has just said. The world is the creation of Christ; and the Church is the new creation of Christ.

She is his new creation

By water and the word.

Christ is the, source of the Church's life and being and the director of her continued activity.

(iii) He is the firstborn from among the dead. Here Paul comes back to the event which was at the centre of all the thinking and belief and experience of the Early Church--the Resurrection. Christ is not merely someone who lived and died and of whom we read and learn. He is someone who, because of his Resurrection, is alive for evermore and whom we meet and experience, not a dead hero nor a past founder, but a living presence.

(iv) The result of all this is that he has the supremacy in all things. The Resurrection of Jesus Christ is his title to supreme lordship. By his Resurrection he has shown that he has conquered every opposing power and that there is nothing in life or in death which can bind him.

So there are four great facts about Jesus Christ in his relationship to the Church, which now we can put in order. He is the living Lord; he is the source and origin of the Church; he is the constant director of the Church; and he is the Lord of all, by virtue of his victory over death.

Barclay: Col 1:15-23

In Col 1:19-20Paul sets down certain great truths about the work of Christ for the whole universe.

(i) The object of his coming was reconciliation. He came to heal the breach and bridge the chasm between God and man. We must note one thing quite clearly and always retain it in our memories. The initiative in reconciliation was with God. The New Testament never talks of God being reconciled to men, but always of men being reconciled to God. God's attitude to men was love, and it was never anything else. Sometimes a theology is preached which implies that something that Jesus did changed God's attitude from wrath into love. There is no justification in the New Testament for any such view. It was God who began the whole process of salvation. It was because God so loved the world that he sent his Son. His one object in sending his Son into this world was to woo men back to himself and, as Paul puts it, to reconcile all things to himself.

(ii) The medium of reconciliation was the blood of the Cross. The dynamic of reconciliation was the death of Jesus Christ. What does Paul mean? He means exactly what he said in Rom 8:32: "He who did not spare his own Son, but gave him up for us all, will he not also give us all things with him?" In the death of Jesus, God is saying to us, "I love you like that. I love you enough to see my Son suffer and die for you." The Cross is the proof that there is no length to which the love of God will refuse to go in order to win men's hearts; and a love like that demands an answering love. If the Cross will not waken love in men's hearts, nothing will.

(iii) We must note that Paul says that in Christ God was reconciling all things to himself. The Greek is a neuter (panta, 3956). The point is that the reconciliation of God extends not only to all persons but to all creation, animate and inanimate. The vision of Paul was a universe in which not only the people but the very things were redeemed. This is an amazing thought. There is no doubt that Paul was thinking of the Gnostics. We will remember that they, regarding matter as essentially and incurably evil, therefore regarded the world as evil. But, as Paul sees it, the world is not evil. It is God's world and shares in the universal reconciliation.

There is a lesson and a warning here. Too often in Christianity there has been suspicion of the world. "Earth is a desert drear." We remember the story of the Puritan. Someone said to him, as they walked along the road, "That's a lovely flower". And the Puritan answered, "I have learned to call nothing lovely in this lost and sinful world." So far from being Christian, that attitude is in fact heresy. It was the very attitude of the Gnostic heretics who threatened to destroy the faith. This is God's world and it is a redeemed world, for in some amazing way God in Christ was reconciling the whole universe of men and living creatures and even inanimate things to himself.

(iv) The passage ends with a curious little phrase. Paul says that this reconciliation extended not only to things on earth but also to things in heaven. How was it that any reconciliation was necessary for heavenly things? This has exercised the ingenuity of many commentators; let us look at some of the explanations.

(a) It has been suggested that even the heavenly places and the angels there were under sin and needed to be reconciled to God. In Job we read: "His angels he charges with error" (Job 4:18). "The heavens are not clean in his sight" (Job 15:15). So it is suggested that even the angelic beings needed the reconciliation of the Cross.

(b) Origen, the great universalist, thought that the phrase referred to the devil and his angels and he believed that in the end even they would be reconciled to God through the work of Jesus Christ.

© It has been suggested that when Paul said that the reconciling work of Christ extended to all things in earth and in heaven, he did not mean anything definite but was simply using a magnificent and sonorous phrase in which the complete adequacy of the reconciling work of Christ was set out.

(d) The most interesting suggestion was made by Theodoret and followed by Erasmus. It was that the point is not that the heavenly angels were reconciled to God, but that they were reconciled to men. The suggestion is that the angels were angry with men for what they had done to God and wished to destroy them; and the work of Christ took away their wrath when they saw how much God still loved men.

However these things may be, this much is certain, God's aim was to reconcile men to himself in Jesus Christ, the medium by which he did so was the death of Christ which proved that there were no limits to his love, and that reconciliation extends to all the universe, earth and heaven alike.

Barclay: Col 1:15-23

In Col 1:21-23are set out the aim and the obligation of reconciliation.

(i) The aim of reconciliation is holiness. Christ carried out his sacrificial work of reconciliation in order to present us to God consecrated and irreproachable. It is easy to twist the idea of the love of God and to say, "Well, if God loves me like this and wishes nothing but reconciliation, sin does not matter. I can do what I like and God will still love me." The reverse is true. The fact that a man is loved does not give him carte blanche to do as he likes; it lays upon him the greatest obligation in the world, the obligation of being worthy of that love. In one sense the love of God makes things easy, for it takes away our fear of him and assures us that we are no longer criminals at the bar of judgment, certain of nothing but condemnation. But in another sense it makes things agonizingly and almost impossibly difficult, for it lays upon us this ultimate obligation of seeking to be worthy of that love.

(ii) Reconciliation has another kind of obligation, that of standing fast in the faith and never abandoning the hope of the gospel. Reconciliation demands that through sunshine and through shadow we should never lose confidence in the love of God. Out of the wonder of reconciliation are born the strength of unshakable loyalty and the radiance of unconquerable hope.

Constable: Col 1:15-29

II. EXPLANATION OF THE PERSON AND WORK OF CHRIST 1:15-29

Paul next proceeded to reiterate the "full knowledge" about Jesus Christ, which the false teachers in Colosse were attacking. He did so to give his readers fuller knowledge of God's will so they would reject the false teaching of those who were demeaning Christ.

"The doctrine of Christ was the principal truth threatened by the false teaching at Colossae, and this is the doctrine Paul presents to his readers before dealing specifically with the false teaching."³⁸

Constable: Col 1:15-20

A. The preeminent person of Christ 1:15-20

In this section Paul revealed in what senses Christ is preeminent. One writer observed that this passage "represents a loftier conception of Christ's person than is found anywhere else in the writings of Paul."³⁹ Paul described Jesus Christ in three relationships: to deity, to creation, and to the church.⁴⁰

Constable: Col 1:18-20

3. In relation to the church 1:18-20

So far everything Paul had written about Christ other New Testament writers also revealed, but what follows in verse 18 is uniquely Pauline.

In 1 Corinthians 12:12-31 and Romans 12:4-8 Paul used the human body to illustrate the unity and diversity present in the church. Here he used it to illustrate the sovereignty of Christ over Christians (cf. Eph. 4:11-13). Our Lord supplies authority and direction for His body.⁵⁷

1:18 The term "head" (Gr. kephale) here does not point to Christ as the ruler of the church but to His being the beginning and the principle in creation and redemption.⁵⁸

"In St. Paul's day, according to popular psychology, both Greek and Hebrew, a man reasoned and purposed, not with his head,' but in his heart' . . ."⁵⁹

He is sovereign because He is the first-born from the dead. Christ is the "beginning" of the church in that He is its power and source of spiritual life. He became this at His resurrection when He became the first-born from the dead in time. Christ was the first Person to rise from the dead with a glorified body never to die again. He broke death's hold on humanity (1 Cor. 15:20, 23). Thus Christ became preeminent also in the new creation, the church, as well as in the old creation (vv. 16-17).

"Paul did not say that Jesus was the first person to be raised from the dead, for He was not. But He is the most important of all who have been raised from the dead; for without His resurrection, there could be no resurrection for others (1 Cor. 15:20ff.)."⁶⁰

"Prototokos ["first-born"], used in both parts of the passage (vv. 15, 18) unites His supremacy in the two realms, creation and salvation (cf. Acts 26:23)."⁶¹

1:19 The reason for His preeminence in the new creation is the Son's work of reconciliation (v. 20). Verses 19-23 give the reason Paul could say what he just did about Christ's supremacy.

Later in Gnostic literature "fullness" (Gr. pleroma) referred to the entire series of angelic emanations that supposedly mediated between God and humankind.⁶² Here Paul used this word of the totality of Christ's saving grace and power (cf. Acts 5:31, 17:31). His point was that all divine power resides in Christ as a result of His resurrection (v. 18) and there are no other mediating agents (cf. 2:9; Eph. 1:23; 3:19; 4:13; 1 Tim. 2:5).

". . . the importance of the language is to indicate that the completeness of God's self-revelation was focused in Christ, that the wholeness of God's interaction with the universe is summed up in Christ."⁶³

The word translated "dwell" (katoikesai) means to dwell permanently. This contradicts the idea that Christ possessed divine power only temporarily, which Christian Science teaches. In short, "fullness" here probably refers to Christ's official power given Him following His resurrection rather than to His essential power that was always His by virtue of His deity.

1:20 God's ultimate purpose in all of this was to reconcile all things to Himself. The Cross made reconciliation possible. Now it is up to people to accept God's provision and "be reconciled" to God by faith in Christ (2 Cor. 5:20).

"The implication is that the purpose, means, and manner of (final) reconciliation have already been expressed by God, not that the reconciliation is already complete."⁶⁴

". . . Paul never looks at reconciliation as mutual concession after mutual hostility. Reconciliation is manward, not Godward, in its direction. It is God's reconciling of man unto himself' (v. 20). God never has had need to be reconciled to man; He has always loved man. It is easy to see the importance of holding right views here, since our attitude to Christ's work and our very idea of God are affected."⁶⁵

"All things" would include the angelic world and the rest of creation besides humanity. Christ's death has dealt with the defilement sin caused as well as with its guilt.

In what sense did Christ reconcile all things in heaven to Himself, including Satan and his angels? He did not do so in the ordinary sense of bringing them into salvation but in the wider sense of bringing them into subjection to His will. Christ's death has pacified Satan and his angels. They now have to submit to Him (cf. 2:15) even as He created them.⁶⁶

This passage (1:15-20) contains one of the greatest Christologies in the Bible.⁶⁷ Scholars have often referred to verses 15-18 as "The Great Christology"⁶⁸ and to verses 15-20 as "The Christ Hymn."⁶⁹

"The Christ-hymn of Colossians 1:15-20 is a powerful statement about the Person and work of Jesus Christ. Christ's supremacy is seen at every turn. The first portion focuses on His preeminent role in creation, while the second emphasizes His work as Redeemer. To any Christian, in Colosse then or elsewhere today, who may have been or is confused about Christ's role in the world, these six verses testify to Christ's absolute authority, which is not to be shared with any person, angel, or demon."⁷⁰

College: Col 1:1-29

COLOSSIANS 1

SALUTATION (1:1-2)

¹ Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

² To the holy and faithful ^a brothers in Christ at Colosse:

Grace and peace to you from God our Father. ^b

^a 2 Or believing ^b 2 Some manuscripts Father and the Lord Jesus Christ

1:1 Paul, an apostle of Christ Jesus by the will of God,

The epistle opens in the usual form for letters of the day. To most Colossian Christians Paul was just a name, since he had never been there personally. In all his letters except Philippians, Philemon, and 1 and 2 Thessalonians he introduced himself as an "apostle." This was probably done for various reasons, and here it may have been to give weight to his words for a church he had never visited. The impression was enhanced by his indication of the source of his call ("of Jesus Christ by the will of God"). Such a person's words could not be taken lightly.

and Timothy our brother,

Timothy's name was joined to Paul's in 1 and 2 Thessalonians, 2 Corinthians, Philippians and Philemon. Colossians 4:18 indicates he was not a coauthor of the letter. Of all Paul's companions "in chains" (4:7-14) Timothy may have been singled out because of a special relation to Paul as a permanent coworker. We do not know what previous relations, if any, he had with the Colossian church, though we can suppose he was known to them by name. Was inclusion of his name a second-person verification of Paul's message, or was it to mark Timothy as a preacher of the true gospel? Or was there some other reason?

1:2 To the holy and faithful

The word for "holy" (a{gioi , hagioi ) or a cognate is the term of greeting in all of Paul's letters to churches except 1 and 2 Thessalonians and Galatians. It indicates that they had been chosen and set apart by God - a special people. In some contexts the term indicates a holy lifestyle, but that would be a strange meaning in greeting a church like Corinth. Thus "saints" (the noun form) is the preferred meaning, and even with "holy" as in the NIV, it is God's choice, not their conduct, which is to be understood.

"Faithful" (pistoiv , pistoi ) could mean "believers" in contrast to the outsiders who did not believe in Christ. But that meaning could be indicated simply by saying "in Christ." Therefore we prefer to see "faithful" as meaning "steadfast." Thus it would be an early encouragement to be true to Christ in the face of heresy.

brothers in Christ at Colosse:

"In Christ" or a similar expression punctuates the book at many points (1:4,14,16,17,19; 2:3,9,10,11,12,15 [in Greek]; 3:18,20 [Greek]; 4:7 and 17). It meant "as Christians" and the frequency of such references here as elsewhere indicated the all-encompassing scope of the new life.

Grace and peace to you

The greeting "grace and peace" was a Christian application of the form of secular letters (see the comments on Phil 1:2). Given the nature of Christian interrelationships, it would indicate a deep and prayerful concern for one another, rather than a perfunctory greeting. Among the blessings made possible by divine grace was "peace" (eijrhvnh , eirçnç , "well-being"). On peace see 1:15 and 3:20. The salutation thus combines Greek and Hebrew greetings in a Christian context and wishes an enhancement of blessings already received. "From God" says that they were not generated just from man, but were divinely granted. The highest power in the universe was called upon in these simple words. Grace surrounds the letter, being found again in 4:18.

from God our Father.

Normally Pauline greetings were from God and from "the Lord Jesus Christ." Though the reference to Christ is absent here, the body of the letter will present Christ to readers in an unforgettable way.

I. THANKSGIVING (1:3-8)

³ We always thank God, the Father of our Lord Jesus Christ, when we pray for you, ⁴ because we have heard of your faith in Christ Jesus and of the love you have for all the saints - ⁵ the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel ⁶ that has come to you. All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God's grace in all its truth. ⁷ You learned it from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our ^a behalf, ⁸ and who also told us of your love in the Spirit.

^a 7 Some manuscripts your

These verses thank God for his grace given to the Colossians as well as given all over the world. Verses 3 through 8 are one sentence in Greek, and it is at times difficult to interpret exactly. The Hellenistic letter form is followed, but it is given a distinctly Christian stamp. Following this paragraph is Paul's prayer, based upon what is described in the present verses. Paul speaks of the Colossians in verses 3-6a, then of the worldwide influence of the gospel in 6b. In the remainder of verse 6 and in verse 7 he returns to consider the Colossians. The progress of their faith was from preaching (by Epaphras, v. 7) to hope (v. 5) to love (v. 4) to Paul's prayers (vv. 8ff).

1:3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you,

Jesus is first mentioned in this verse. He is introduced as "Lord" (kuvrio" , kyrios ), and his Lordship is constantly on display throughout the epistle. It draws powerful significance from the hymn in 1:15-20. We are invited by the ways this book will describe Jesus to make comparison with the way he is presented in the first three gospels. Such a comparison helps us appreciate how God had enlarged the church's perception of the one who was "Lord and Christ."

"Thanks" to God is a conspicuous note in Colossians (cf. 1:12; 2:7; 3:15,16,17; 4:2). Here it was a plural thanksgiving, indicating Timothy, and likely others, joined Paul in prayer. Perhaps regular group prayers by those in Paul's company are implied. "Always" implies a constancy in the prayers, as well as a continuing gratitude. God was called "Father" in a scattering of Old Testament references, but fatherhood here is because of Christ, his Son, and because Christians are God's sons in a special way. In other words, God is seen differently because of Jesus.

The content of the prayer will be given in verses 9-12. See also 4:2-4,12.

1:4 because we have heard of your faith in Christ Jesus

Now the reason for the thanks is given. It was due to their faith and love response to the hope given by God. Faith, hope, and love are often grouped in Paul's writings (1 Cor 13:13; Rom 5:1-5; Gal 5:5f; 1 Thess 3:5-8) and one or more, as here, is often the reason for his thanksgiving. Reference to their love recurs in verse 8.

Two views are held of the expression "in Christ Jesus." One maintains that it was trust in Christ as the way of salvation. The other, which most commentators prefer, sees it as the sphere in which Christians lived. Thus those "in Christ Jesus" were the people who lived by faith. This makes "in Christ Jesus" parallel with "all the saints." This preferable view still leads one to ask "faith in what or whom," and the answer must have included, but was not limited to, the first view.

and of the love you have for all the saints -

Though Jesus called upon his followers to exercise universal love (Luke 6:27ff) here the special love within the believing community is noted.

1:5 the faith and love that spring from the hope that is stored up for you in heaven

"The faith and the love" of the NIV are repeated for clarity, though the expression is not in the Greek. As the NIV renders it, faith and love spring from hope. This is the most likely meaning, though some suggest it was the prayer (v. 3) that sprang from awareness of their hope. Perhaps the ultimate difference in the views is slight. Hope is referred to again in verse 23, as a sustaining foundation. Since Paul's primary concern in this letter was the heresy (2:8-23) he may have been implying that the false teaching robbed them of the hope Jesus gave them, or that it made the achieving of hope more difficult through its requirements. If they had hope as Christians, what more could the heresy offer? Of course uncertainty about the exact nature of the heresy makes this only a conjecture. Though hope has to do with the future, it also influences the present.

"Stored up in heaven" indicates the origin of hope, as well as the sureness of it. It is safe beyond man's meddling and thus assures ultimate glory (1:27; 3:4).

and that you have already heard about in the word of truth, the gospel

The hope-giving message, the "word of truth," had been basic to their calling from the beginning (v. 6a), unlike any "johnny-come-lately" philosophy (2:8). "Truth" (ajlhvqeia , alçtheia ) is found both here and in the next verse. The Hebrew sense of the word was "reliability." The Greek sense indicated the true in contrast to the false. Perhaps both ideas are implied here. Truth could be depended upon to give hope, and it dealt the death knell to false teaching (as Paul would go on to show).

1:6 that has come to you. All over the world this gospel is bearing fruit and growing,

A more appropriate verse division would include the first five words of verse 6 (four words in Greek) with verse 5. The gospel is universal, and powerfully produces fruit and grows. These qualities contrasted with the heresy, and marked the heresy for what it was - something other than the true gospel (assuming the false teaching presented itself as Christian.) It did not bear the appropriate marks.

just as it has been doing among you since the day you heard it and understood God's grace in all its truth.

Though the gospel was preached by men like Epaphras and Paul, the stress was on the power of God's message ("an internal energy," says one author), beyond the realm of human effort. This power resulted in multiplication of converts as well as in transforming lives more and more into the likeness of Christ. Paul prayed for this growth to happen in the experience of the Colossians in verse 10.

"Grace" picks up the greeting of verse 2, and "in truth" restates the language of verse 5.

1:7 You learned it from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf,

"Learned" (from manqavnw , manthanô ) is not the term Paul normally used for communication or reception of the gospel. Perhaps the term had significance in contrast to the false teaching. Epaphras is mentioned also in 4:12f and Philemon 23 (called a "fellow prisoner for Christ Jesus"). He planted the gospel in Colosse. Paul's reference to him authenticated the message he brought as "the word of truth of the gospel" - again against heresy, and also complimented him generously. The Greek term translated "fellow servant" (sundou'lo" , syndoulos ) is found elsewhere only in 4:7 (of Tychicus). If "our" behalf is read this fits Paul's endorsement of Epaphras. He did his work as Paul's emissary. However, some translators prefer "your" (NIV footnote) and the Greek would allow either reading. "Your" would fit verse 8, which indicates Epaphras was sent from Colosse to Paul with news of the church.

1:8 and who also told us of your love in the Spirit.

This verse testifies to the universality of the love Christians practiced. They had never met Paul, but loved him. This may have been partly because they knew Paul had sent Epaphras their way in the beginning. It may also imply more communication between Paul and this church than the New Testament reveals.

This verse has the only reference to the Spirit in the book (though see 2:5). It speaks to God's working within them to create a loving lifestyle.

II. PAUL'S PRAYER FOR THE COLOSSIANS (1:9-14)

⁹ For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. ¹⁰ And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, ¹¹ being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully ¹² giving thanks to the Father, who has qualified you ^a to share in the inheritance of the saints in the kingdom of light. ¹³ For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, ¹⁴ in whom we have redemption, ^b the forgiveness of sins.

^a 12 Some manuscripts us ^b 14 A few late manuscripts redemption through his blood

The prayer, beginning here, is consequent upon what has been said in verses three through eight. There is disagreement over the structure of this section. Some see the prayer as extending through verse 12, but with an exposition of 12 in the next two verses. Others have the prayer ending in verse 11, with verses 12-14 being drawn from a baptismal confession of the church. Verses 12-14, then, would introduce the Christ hymn of verses 15-20. Verses 12-14 certainly seem to be baptismal language, and the importance of baptism is pivotal to Paul's development of the idea of what it meant to be in Christ (2:11f). The way the text is analyzed, however, does not significantly alter the meaning of it.

There are numerous correspondences between this paragraph and the thanksgiving in verses 3 through 8. This follows Paul's usual procedure of praying for what he had noted in his thanksgiving. O'Brien lists the following: "since the day" (vv. 6, 9), "we heard" (vv. 4,9), "knowledge" (vv. 4,9,10), "bearing fruit and increasing" (vv. 6,10), "giving thanks" (vv. 3,12), "the Father" (vv. 3,12), "the saints" (vv. 4, 12), "Spirit/in spirit" (vv. 8,9), "hope/inheritance" (vv. 5,12), and "all" (vv. 4,6, 9,10,11).

1:9 For this reason, since the day we heard about you, we have not stopped praying for you

Prayers of intercession can vary in motivation and in content. Paul's special prayers here fit the Colossian situation. They were not just "prayer in general." The motivation/reason of this prayer was stated in verses 3-5. The "day we heard" may indicate particular information about the Colossian church, perhaps even about the intrusion of the heresy. Or it may indicate all the time since the very first report to Paul about the church. In the latter case the verse testifies to the persistence and depth of Paul's concern, even for those he had not met personally.

and asking God to fill you with the knowledge of his will

Three terms indicate the burden of the prayer. The word for "knowledge" (ejpivgnwsi" , epignôsis ) used here (also in 2:2; 3:10) is not the usual Greek gnw'si" (gnôsis ). The Greek term for "wisdom" (sofiva , sophia ) is also in 1:28; 2:3; 3:16 and 4:5; and that for "understanding" (suvnesi" , synesis ) recurs in 2:2. These three terms were significant against the claims of the heresy, with its "hollow and deceptive philosophies" (2:8).

Paul prayed they would be filled with "knowledge." The filling idea is used often in Colossians (1:19,24,25; 2:2,3,9,10; 4:12,17) and likely confuted any claims by the false teachers to offer fullness. "Knowledge," "wisdom" and "understanding" would lead to proper living (v. 10). The process would be empowered by God (v. 11). But exactly what was this knowledge "of his will"? The basic truths of Christianity were already at their disposal. Likely what was involved was a deeper understanding which would enhance obedience to God (cf. "growing in knowledge" in v. 10), fruit bearing, and the insight to discern how the heresy was destructive of God's work in Christ. Such a prayer is appropriate for all Christians in every age, since none has completely grasped the complete significance of what Christ has done and how men may respond to it.

through all spiritual wisdom and understanding.

We are not told how this knowledge would be given. It would involve God's power. It would be spiritual (some see the Spirit's work here). There were many ways God could work to accomplish these ends. They could include interaction, meditation, divinely guided insight, instruction and worship.

1:10 And we pray this in order that you may live a life worthy of the Lord and may please him in every way:

"And we pray this" is added by the NIV translators for clarity, as is "him" in midverse. To know was to obey, and knowledge was the instrument to obedience, as obedience furthered knowledge. Being Christian builds on itself, through God's power (v. 11). Clearly there is no division here between mental grasp and Christian action. The two work in tandem, strengthening one another.

bearing fruit in every good work, growing in the knowledge of God,

Paul used four participles to carry his petition for their spiritual growth. They are the words translated "bearing," "growing," "being strengthened" (v. 11), and "giving thanks" (v. 12). Because verse 12 continues the participial construction some scholars are reluctant to see a separate baptismal confession beginning at this point (see the discussion preceding v. 9). These four explain the "worthy" and pleasing life. The first two terms described the progress of the gospel in verse 6.

1:11 being strengthened with all power according to his glorious might

Prayer implies divine action. Paul did not just exhort the Colossians to try harder. He assured them resources would be more than adequate for their needs. Who could doubt that the heresy would be successfully encountered when confronted by God's "glorious might"? "Glorious" (dovxa , doxa ) gives a qualitative dimension that goes beyond force or energy (cf. the term in 1:29). The term kravto" ( kratos ), translated "might," never refers to merely human power in the New Testament.

so that you may have great endurance and patience, and joyfully

"Endurance," "patience" and "joy," when inspired by God's power, would be more than passive qualities. Endurance was the quality that would hold against enemy assaults in battle, or that would persevere in a race (cf. Heb 12:1; Luke 8:15). It would stand against heretical pressure. Patience was a fruit of the Spirit (Gal 5:22; and see Col 3:12). The term basically denoted relations to one's fellow.

NIV connects "joyfully" with "thanksgiving" (v. 12), but others maintain it could modify "endurance" and "patience." The Stoics admired patience, but it was the Christians who combined patience with joy.

1:12 giving thanks to the Father,

Though "giving thanks" is the last of the four participles in verses 10-12 (see discussion at v. 10) the act could be seen as a human response to the divine empowering of verses 10 and 11. Lohse argues that Paul never closed his intercessions with thanks, and thus this was a new beginning. There are parallels in verses 12-14 to baptismal language. Deliverance from death and forgiveness parallel 2:12f (similar concepts are found in 1 Cor 1:30 and 1 Pet 1:3-5). Thus these verses could reflect baptismal language employed in the early church. If so, the brothers were called to reflect on their conversions and the great gratitude generated by what God had done for them. There may be no higher and more powerful motivation for submission to the Lord than gratitude for his grace.

who has qualified you to share in the inheritance of the saints

The "inheritance" (klh'ro" , klçros ) draws from the Old Testament background of Israel's possession of Canaan. The word recurs in 3:24. The "blessing" here is present, but a present with a future. There are two views of "saints," or "holy ones." One holds them to be fellow believers, as in other usages in Colossians as well as in Acts 20:32 and 26:18. The other considers them to be angels, on the basis of parallels at Qumran (cf. Dan 7:18,22). This position argues that such fellowship is set against the heretical "worship of angels" in 2:18. Linguistically and theologically either is possible, though we do not know which Paul had in mind. We consider the former more likely.

in the kingdom of light.

"Kingdom of light" and "dominion of darkness" (v. 13) reflect a theme often employed in Scripture for the contrast of good and evil (see Acts 26:18). It was found both in Hellenistic Judaism and at Qumran.

1:13 For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves,

Paul now includes himself among the "rescued" (contrast "you" in v. 12 with "us" here). "Rescued" and "brought" imply an act of transfer. If this was baptismal language then baptism was that act. God had moved a population from danger to safety, from Satan's dominion to Christ's. "Kingdom" is repeated from verse 12, but here it is not the usual "kingdom of God" but "kingdom of his Son." Paul refers to Christ's present rule, before that time when the kingdom would be delivered up to the Father (1 Cor 15:23-28). "Kingdom of the Son" also prepares for the depiction of Christ to follow in verses 15-20.

1:14 in whom we have redemption, the forgiveness of sins.

The transition involved deliverance from sin. The expression "forgiveness of sins," though often in Acts, is in Paul only here and in Ephesians 1:7. The emphasis here may have related to some claim of the heretics to offer forgiveness, though we have no direct evidence on the point.

III. THE HYMN ABOUT CHRIST (1:15-20)

¹⁵ He is the image of the invisible God, the firstborn over all creation. ¹⁶ For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. ¹⁷ He is before all things, and in him all things hold together. ¹⁸ And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. ¹⁹ For God was pleased to have all his fullness dwell in him, ²⁰ and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

These magnificent words form the heart of Paul's presentation of Christ in Colossians, and it is from this base that he attacked the heresy described in chapter 2. Had one known the human Jesus personally, one could hardly have imagined the truths about him expressed here. But when Jesus was raised from the dead, Christian understanding broadened and deepened, as the wonder of God's action became known in increasingly greater glory.

These verses are stylistically different from the first person "confession" which preceded in verses 12-14, and from the direct application style of the following verses (1:21ff). Because of style and language there is general agreement that verses 15-20 were a hymn, though we must recognize the ancient and modern definitions of that term are not identical. Even in English translation one can sense the rhythm and symmetry of these words.

When and where, then, did the hymn originate? Was it in a context outside Christianity, then taken and adapted by Christians? Those holding this view have suggested both Greek and Jewish (Hellenistic and rabbinic) origins, but no scholarly consensus has arisen. Was it originally Christian, drawing on concepts which were in the surrounding world, but were not in hymnic form? In any of these cases, did Paul take available material and rework it for his purposes? If so, and if one could determine the points in the hymn at which Paul edited and revised, that would be helpful in determining the ideas he was combatting. Numerous suggestions have been made regarding any Pauline revisions, but again there is no consensus.

Those convinced that an earlier hymn received Christian adaptation have conjectured how the original might have been structured. By theorizing what additions or changes were made various original strophic arrangements have been suggested. Some of the possible changes can be seen in the following discussion. Whatever its original form, the hymn as it stands first describes Christ and the cosmos (vv. 15-17) and then Christ and the church (vv. 18-20). Parallels can be seen within the two parts of the hymn. For example both parts describe him as "firstborn" (vv. 15,18), and in each case the following clause has the same Greek construction. "Thrones . . . authorities" in verse 16 parallels "things . . . heaven" in verse 20.

A minority of scholars consider the hymn to be entirely Paul's composition. Though perhaps not an insurmountable argument, critics of this view point out that the language of the hymn differs from Paul's other writings both in vocabulary and in form. Pauline authorship could still allow his use of materials and concepts from the surrounding thought world. And if Paul were the author, had he composed this hymn on some other occasion and modified it here, or was it composed just for this letter? And if just for this letter, why did he employ the apparent hymn form? Would he intend that his depiction of Christ in refutation of the heresy would be given greater force by working it into Christian worship? The hymn form would certainly be more memorable. Paul's effective use of the hymn indicates the heretics would also know of it, and that the church would understand the concepts set forth in it.

1:15 He is the image of the invisible God,

These are amazing assertions about one whom the Romans had executed as a troublemaker short decades before. Jesus is first called the image of the invisible God (cf. 2 Cor 4:4). He revealed God's nature and will to man, making the unseen seen, the unknown known, the known revealed with greater clarity. Why was the term "image" (eijkwvn , eikôn ) used? A possible source was the story of the creation of man in God's image (Gen 1:27), with the implication that Jesus was what Adam, because of the fall, failed to be. But elsewhere the hymn uses language associated with the wisdom tradition in Israel. Wisdom 7:25 depicts wisdom, personified, as being the "image" (eikôn ) of God. Proverbs 8:22 speaks of wisdom being with God at the beginning of creation. Some Jewish traditions also associate "in the beginning" of Gen 1:1 with wisdom. So if the image was wisdom, and "firstborn" indicated creation, the idea would be that by wisdom God created. Thus Paul may have borrowed from these ideas to give substance to the word "image" used of Jesus. He revealed God's wisdom, his will, to man. He was also the Creator, thus existed from the beginning. The "image" concept may have drawn its meaning from one of the backgrounds indicated, but this does not exhaust the implications of the language for the reflective believer. Jesus was the one who possessed God's authority among men. He made possible a kind of access to God previously unknown. These words set the Christ in a position from which no heresy dare unseat him.

the firstborn over all creation.

Next Jesus is designated "the firstborn" (prwtovtoko" , prôtotokos ) over all creation. Any suspicion that this would imply Jesus was part of creation is dispelled as the text continues into verse 16, which twice speaks of his creation of "all things," and verse 17 with "he is before all things." Here Paul pictured him as unique beyond the creation. The Old Testament twice (Exod 4:22, Jer 31:9) uses "firstborn" to describe one specially loved by the Father. Here the idea also stresses his supremacy over creation, especially as developed in subsequent verses. Cf. also Heb 1:6 where the word "firstborn" is a Messianic title.

1:16 For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities;

The meaning of "firstborn" is fleshed out in this and the following verse. The first reference to creation indicates completed action in the past (aorist), while the second reference (perfect) stresses the continuance of the creation's existence. "By him" is literally "in him," and some translations so render the Greek. Some see Christ as the instrument of creation, as in John 1:3; 1 Corinthians 8:6; and on the basis of the Jewish wisdom tradition. Others see "in him" as the location or sphere of creation, as in Ephesians 1:4. Some argue both meanings may have been intended. How nuanced did Paul intend to be in his use of prepositions?

"All things" are defined by the rest of the verse. Since all have one creator, all that exists has a unity. It was cosmos, not chaos. Things in heaven, on earth, visible and invisible, include thrones, powers, rulers and authorities. In Jewish thought thrones and power often indicated angelic hosts (2 Enoch 20:1; Test Levi 3:8). Rulers and authorities are referred to in Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21 and 6:12. These are generally held to be spiritual powers as well. The New Testament, however, does not give enough data to depict a hierarchy of such powers. Whether good or evil, all were his creations. Paul does not discuss the problem of God creating evil powers. It is usual to affirm God made them free and they chose evil. Scholars differ regarding whether any moral implications regarding the "thrones," etc., are even intended here. Quite likely there was reference here to some aspect of the heresy, so that the supremacy of Christ over any role given to any of them is clear.

all things were created by him and for him.

The absoluteness of the creative power is enforced by the twofold repetition of "all things." The verse ends by repeating the creative refrain, but now as "by him and for him." Here different prepositions were used from the opening statement of the verse. "By (through) him" clearly shows him as the creative agent. He was both originator and goal (further stressed in v. 17) of all creation. Any movement in history in any other direction was in the wrong direction. So was any system that sought to move beyond or escape history.

1:17 He is before all things, and in him all things hold together.

"Before" introduces a fourth Greek pronoun (prov , pro ), with "by" (ejn , en ), "by" (dia , dia ), and "for" (eij" , eis , "into/unto") of verse 16. "Before" probably picks up the sense of "firstborn" of verse 15. The prevailing idea seems to indicate his priority over all things. "Hold together" (sunivsthmi , synistçmi ) is implied by his creative activity. Jesus is the "glue" of all that exists. The Greek term means to continue or endure. Without him there would be chaos, dissolution, disintegration (cf. a similar role for wisdom in Wisd Sol 1:4; 7:24). Consider how this concept would impact any teaching which minimized the significance and role of Christ. Note how later exhortation constantly refers back to Christ (3:10,13,15,16,17,18,24).

1:18 And he is the head of the body, the church;

We have already noted scholarly disagreement over the division of this hymn into sections. One view considers 15f as describing the creative Christ, and 17-18a as depicting him as Lord of the universe and head of the church. Then the rest of the passage stresses his role as reconciler. Other discussion has centered on "the church." It has been argued that "body" (sw'ma , sôma ) in Hellenistic thought could refer to the cosmos. Thus, the position states, the hymn originally continued its cosmic significance through the term "body," and the reference to "beginning and firstborn," parallel to verse 15, begins the second section of the hymn. Paul, on this view, added "the church," thus giving a different meaning to "body," and changing the thrust of verse 17. Of course all these theories are only conjectural. An objection to this view is that Paul never used "body" in the Hellenistic sense. On the other hand it would be a powerful statement of the importance of the church for a term which had indicated the cosmos to now indicate Christ's followers.

It can be asked why Paul chose the body image to describe the church. It may come from the Old Testament concept of the unity of the people of God, "corporate personality," in which the entire community was seen as a single entity and suffered or was blessed because of the actions of one part (cf. Achan in Josh 7), usually a leader. It is possible the idea became significant when the Lord told Paul on the Damascus road that to persecute Jesus' people was to persecute Jesus himself (Acts 9:5).

The body image was also used by Paul in Romans 12:4f; 1 Corinthians 12:12-26; Ephesians 4:15f, 5:23, and later in Colossians 2:9 and 3:15. It stresses the organic connection of Christ and his people, beyond the connection already implied by creation and sustaining power. It indicates the special place of the church to the Creator of the cosmos. "Thrones . . . authorities" are not called his body. As Bruce observes, we think of the head as vitalizing and energizing the church and using it as the instrument for his work on earth. As the church preached Christ, his Lordship over the cosmos was forthtold as well. The high significance thus given the church may have been to counter an individualistic tendency in the "heresy."

he is the beginning and the firstborn from among the dead,

"Beginning" (archv , archç ) and "firstborn" here refer to the "creation" of the church through Christ's resurrection. Since he was firstborn he made it possible for others to be "born from the dead." "Firstborn" may mean he was the first victor over death, but it may indicate his authority (as it did in v. 15) over death as it was over all creation. He produced and ruled both the old and the new creation. The "and" between "beginning" and "firstborn" is not in the Greek, so that "firstborn" modifies "beginning" rather than being a separate description.

so that in everything he might have the supremacy.

"Everything" catches the universal language ("all" in 15, 16 twice, 17 twice, 19 and 20) found throughout this paragraph. "Supremacy" (the verb prwteuvw , prôteuô , "to be first") underlines the point already made. The following two verses will give further substance to Christ's relation to his body.

1:19 For God was pleased to have all his fullness dwell in him,

"God" is not found in the Greek, so the verse could be translated with "fullness" (plhvrwma , plçrôma ) as the subject ("all fullness was pleased to dwell in him"), or a subject could be supplied, which would be "God." In context both translations say the same thing about Christ (cf. 2:9). The reference to "fullness" may be aimed at some claim of the heresy, perhaps that some (intermediate between God and man) beings other than Christ possessed God's fullness. Though the concept has depths we cannot fathom, here it should probably be understood as indicating the role of Christ described in this paragraph. In him God's attributes and activities, directed toward reconciliation, were found. Nothing necessary for that to occur was missing. And if the fullness was in Christ, why accept any system of thought ("philosophy" - 2:8) that indicated otherwise?

1:20 and through him to reconcile to himself all things, whether things on earth or things in heaven,

When the central theme of salvation and reconciliation is at last broached, it comes with the greatest of all introductions, set into a background of absolute power and majesty (vv. 15-19). It is in reconciliation that human concerns touch divine action. But Paul's view of reconciliation was broader than peace between man and God. It sweeps through earth and heaven and encompasses all of reality. Some maintain that the heresy posited an inherent conflict between God and the creation. Paul denied it. He saw all discord in humanity and nature resolved through Christ. The chaos brought on by the fall was overcome. What had gone wrong God then made right. Enmity was replaced by love.

All this was made possible but was actualized only in part - primarily in the redeemed community. The powers still had their day and could oppose God. But they were not sovereign. Implied here is a safety in Christ from such forces. Whether the powers, human or transhuman, that continue to resist God would one day be compelled to submission is a topic Paul does not address here. But the picture painted of Christ leaves no doubt as to what this outcome would be.

by making peace through his blood, shed on the cross.

If ever there was a shocking contrast, the last of this verse affords it. Having been carried to cosmic heights and having contemplated the very originating and sustaining power of the universe, we are now transported to the dismal scene of crucifixion and shed blood. Yet that was how God, the "master of surprises," had made reconciliation possible (cf. Phil 2:5-11). Could this scene of victory through humiliation have any application to heretical pride?

IV. THE HYMN APPLIED (1:21-23)

²¹ Once you were alienated from God and were enemies in your minds because of ^a your evil behavior. ²² But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation - ²³ if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.

^a 21 Or minds as shown by

The style of writing changes abruptly here as Paul applies the truths he has just depicted to his readers. One author has called it a homiletic adaptation of the hymn. (Of what use is theology if it does not impact human existence?) The NIV supplies "from God." The theme of reconciliation, resumed from verse 20, is first discussed from the negative side (alienation). In his extensive depiction of their status in Christ here and in 2:9-15 Paul indicates the utter folly of turning from Christ. Verse 23 is an exhortation to insure it would not happen. The point is reinforced by the "once" and "now" of verses 21 and 22.

1:21 Once you were alienated from God and were enemies in your minds because of your evil behavior.

The language here applies, in a sense, to all men. But in this letter the application was primarily to Gentiles (cf. 3:7) who had never been in covenant with God. Now the alienation implied in verse 20 is made specific. It consisted of thoughts and deeds (behavior). On "minds" (diavnoia , dianoia ) cf. Ephesians 2:3 and 4:18. This was the way of the "dominion of darkness" (v. 13). The reference to their evil prepares us for the next verse, and for the paranetic materials in chapters 3 and 4.

"From God," not in the Greek, is added in the NIV for clarity.

1:22 But now he has reconciled you by Christ's physical body through death

The first half of this verse repeats the thought of verse 20. The last half echoes the prayer of 1:10. "Reconciled" is picked up from verse 20, and "all things" of that verse is drawn into narrower focus on the Colossians. The reference to Christ's physical body distinguishes it from the church as his body. Man, God's enemy, could not heal the rupture with his Creator. No effort, no matter how great, would avail. Only Christ's death could abolish the hostility.

to present you holy in his sight, without blemish and free from accusation -

The goal in practice was holiness, freedom from blemish and freedom from accusation. Some consider this language to be drawn from sacrificial terminology, though the fit is not exact. Others consider it judicial, as if one were presented blameless in court. The blessed consequence was the same, whether Paul had in mind one or neither of these images.

When was the presenting to be done? At the second coming? Certainly that. But a person is also so presented in this life, through the reconciling blood. There could be no such presentation at the second coming if the reality were not operating in the present. Verse 23 speaks of continuing in the faith. This would be done, in part, by maintaining the proper conduct.

"Holy" (a{gioi , hagioi ) basically means "set apart" and is the same word as "saints" (1:4). The context here, however, seems also to imply the meaning of holiness which indicates purity of life - the usual meaning given today.

1:23 if you continue in your faith, established and firm, not moved from the hope held out in the gospel.

Christ's death was the divine act, but the resultant holiness and life quality was both a divine gift and a human responsibility. The NIV translates "your" faith, indicating personal faith. Other translations, in accord with the Greek, translate "the faith," which could mean the Christian teaching handed down. The result in life is the same in either case. On faith and hope see 1:5. "Established" (from qemeliovw , themeliôo ) and "firm" (eJdrai'oi , hedraioi ) use building imagery and employ the same terminology used in describing building on the rock in Matthew 7:24f. See also Ephesians 2:20. "Hope" prepares us for 1:27, and implies that movement to a heretical position could destroy that hope.

This is the gospel that you heard and that has been proclaimed to every creature under heaven,

The NIV also adds "This is the gospel," repeating for clearer sentence structure. "Every creature under heaven" is obviously not to be taken literally. Paul's point was that the message they accepted was the same one offered wherever Christianity had gone. This was no doubt to counter the local nature of the false teaching. The concept fits the theme of Christ as Creator and sustainer of all things in 1:15-20. If Christ rules all creatures, then all should heed the message of their Sovereign. And if "all things" are reconciled through Christ, then he must be proclaimed everywhere for that program to be realized.

and of which I, Paul, have become a servant.

"I, Paul" indicates that Timothy's name in 1:1 is not to be understood in the sense of authorship. Paul, in calling himself a servant, put himself on the same footing as Epaphras (1:7) and Tychicus (4:7).

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS (1:24-2:5)

A. PAUL'S LABORS IN GOD'S POWER (1:24-29)

²⁴ Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church. ²⁵ I have become its servant by the commission God gave me to present to you the word of God in its fullness - ²⁶ the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. ²⁷ To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. ²⁸ We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ. ²⁹ To this end I labor, struggling with all his energy, which so powerfully works in me.

Paul called himself a servant in verse 23, and he enlarges on that in the following verses. He stresses God as the source of his message and as the one who commissioned him. In describing his work he employs a number of terms that doubtless characterized the heresy, but he relates the terms to Christ. His ultimate purpose was to keep his readers from being deceived and led away from Christ (2:4,8).

1:24 Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church.

This verse has been one of the most puzzling in Colossians because it speaks of filling what was lacking of Christ's afflictions. Bypassing that for the moment, Paul paralleled his fleshly suffering with Christ's (v. 22). Jesus died for the Colossians, and Paul suffered for them. This lent urgency to his ministry and to his appeal that they not be drawn away from Christ. For Paul the discomfort of suffering was transcended by the joy of bringing men reconciliation with God. From the first Paul knew he would suffer (Acts 9:16), and it was a continual feature of his ministry (cf. 1 Cor 4:9-13; 2 Cor 11:23-33; Gal 6:17).

Paul suffered for the Colossians (and for the Laodiceans, 2:1f). We are not told how this was done. Was it some special suffering just related to them? More probably he meant that all his suffering for the church was for them as well as for anyone else. Could suffering include inner agony experienced because of the threat to the church? Verses 26-29 may indicate it was related to preaching to the Gentiles.

As indicated above, the interpretive puzzle here centers in the statements "fill up" (ajntanaplhrw' , antanaplçrô ) and "lacking" (uJstevrhma , hysterçma ) in regard to Christ's afflictions. O'Brien gives an admirable summary and critique of the various interpretations:

1) Paul filled a lack in the vicarious sufferings of Christ. But this would deny the all-sufficiency of Christ's sacrifice, which the New Testament strongly affirms.

2) Paul suffered "for the sake of Christ." This was true but it leaves "fill up" and "lacking" unexplained.

3) The same objection applies to the view that Paul's sufferings resembled those of Christ.

4) Paul suffered Christ's afflictions because he was in a mystical fellowship with Christ, and this would in some way benefit the church. Besides the problem of establishing a "mystical fellowship" from Paul's writings, this position also fails to adequately explain "fill up" and "lacking." Yet without going to mystical extremes, there could be a sense in which Christian suffering would "complete" the suffering of Christ.

5) Paul was employing apocalyptic language. Verse 26, and 2:2,3 employ language that has an apocalyptic sound. Building on Daniel 12:1, Jewish literature pictured the end time as being accompanied or preceded by suffering and catastrophe, which would afflict even the faithful. Those assuming that Christianity was influenced by this perspective pull into its orbit such texts about suffering as Acts 14:22 (which uses the Greek term translated "affliction" here), Mark 13:19-24 (and parallels), 1 Thessalonians 3:3,7, and Romans 8:17f, 38f. It is also held that God would limit these end time afflictions (the amount of suffering was predetermined), which would be related to the "filling up" of the present text. Thus Paul would be helping complete the Messianic woes to precede the end.

Paul has no doubt employed language familiar in apocalyptic writing. Exegesis of the passages cited, however, could challenge the use to which this position puts them. Were these passages truly apocalyptic? And what were the Christian views of the end time? In one sense it had already come (1:13f; 3:3) though there was still the Second Coming (3:4). O'Brien objects, too, to the concept of a predetermined amount of suffering.

Beyond these theories, we believe Paul was primarily concerned that the Colossians be encouraged and understand Christ, God's mystery (2:2). To accomplish this he had suffered. He may be saying that the task of proclaiming the gospel would frequently (perhaps not inevitably) involve affliction. No matter. The greater work was being done (cf. Rom 8:18). The task, thus the affliction, would go on to the end. Without preaching, the death of Christ would not have been known to unsaved humanity. Perhaps in spreading the message Christ's afflictions would be filled in that their meaning would be made known. As the preachers were afflicted, so would Christ be (Acts 9:4). It has been suggested that the particular affliction to which Paul referred here was reaction by Jews to his preaching to Gentiles, and verses 26-29 would support this. This statement of dedication, resultant from God's commission (v. 25) gave a personal dimension (in addition to the doctrinal) to Paul's case against the false teaching at Colosse.

1:25 I have become its servant by the commission God gave me to present to you the word of God in its fullness -

The word translated "commission" (oijkonomiva , oikonomia ), often used in tandem with "mystery," was probably Paul's call by God to preach, especially to the Gentiles. The commission gave him insight into the mystery, and involved him as a "servant." Presenting the Word of God in "fullness" roughly parallels the language of Romans 15:19 (in both cases Paul uses the verb "fill up" [plhrovw , plçroô ]) and seems to imply the complete message that was preached to the entire world, particularly to Gentiles. The fullness of preaching led to the fullness of life in Christ (cf. 1:9; 2:10).

1:26 the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints.

The word of God was the "mystery" (musthvrion , mystçrion ). If the mystery (acceptance of Gentiles) had not been preached, then the word of God would not have been proclaimed in fullness (v. 25). "Mystery" is used by Paul three times as often as in all the rest of the New Testament. It was a term, known in the Semitic world, which indicated something hidden and unknown. God would make it known in his time. So Paul asserts God had done just that, and the reality hidden so long was the acceptance of Gentiles into his community in equal standing with Jews. Not only was the mystery revealed, it was to be among the nations (v. 27) since it affected them directly. But it was grasped by the saints, the believers, since they had responded to its offer of deliverance from the "dominion of darkness" (1:13). Other references to the mystery are found in Romans 16:25; Ephesians 1:9; 3:3,4,9; 6:19; and Colossians 2:2; 4:3. Use of the term here may have been to give it its Christian meaning, contrary to any meaning the heresy may have accorded to it.

1:27 To them God has chosen to make known among the Gentiles the glorious riches of this mystery,

The veil is lifted, and the identity of the mystery appears - gloriously (cf. 2:2f; Eph 1:7,18; 3:8,16)! God's choice had led to Paul's commission (v. 24). The Old Testament does indicate that God's plan was ultimately for all men (Gen 12:3; Isa 49:6), but the manner and time of it were not in the way it was anticipated by the Jews. Thus we witness the early struggles in the church regarding Gentiles becoming Jews before they could become Christians (Acts 15; Galatians).

which is Christ in you, the hope of glory.

"Christ in you" could refer to the fact Christ was preached to Gentiles, or, less likely in this context, to the indwelling Christ in the life of each Christian. If parallel to "among the Gentiles" it would mean "among" you. On hope cf. 1:5,22. Paul refers to the "glory" in 3:4. It will come when Christ appears, and we see the magnificent culmination of the believer's pilgrimage.

1:28 We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ.

This further description of the Christian ministry seems expressed in particular opposition to the false teaching. "Wisdom" (sofiva , sophia ) and "perfect" (tevleio" , teleios ) may both be terms which the heretics connected with their philosophy. Paul connects them with Christ. If the false teachers promulgated a view for the "spiritually elite," Paul's threefold use of the expression "all men" (in the Greek; NIV "everyone") combatted that by indicating the universality of Christ's offer of salvation.

Paul's proclamation includes admonition (lit. "putting in mind") and teaching. The same two terms occur in 3:16. Wisdom here is practical, referring to the manner of preaching. Cf. another practical application in 4:5. Paul's wisdom in preaching can be verified from 1 Corinthians 9:23ff, and from his delicate treatment of the matter of Onesimus in Philemon. His goal was to present everyone perfect in Christ, similar to the statement of verse 22. Here the Second Coming seems to be the occasion meant.

1:29 To this end I labor,

In verse 28 the first person plural was used as Paul included his associates, but here he speaks of his personal activity. As he suffered for the Colossians (v. 24), now he labors. In the next verse he relates his efforts specifically to the Colossians. Though Paul was a prisoner this did not diminish the fire within him to do God's work. Later he asked the Colossians to pray for an opportunity for him to preach (4:2-4).

struggling with all his energy, which so powerfully works in me.

Two strong impressions arise from this verse. The first is Paul's intensity, reflected in the words "labor" (kopiavw , kopiaô ) and "struggling" (from ajgwnivzomai , agônizomai ). The first indicates severe labor (cf. 1 Cor 4:12; 15:10; Phil 2:16). The latter is an intensive form of the Greek term from which our "agony" comes. But beyond this depiction of extreme effort is grace. God's power was at work within Paul. Twice in the Greek he used the term ejnergeiva ( energeia ) from which "energy" is derived, and once he used duvnami" ( dynamis , root of dynamic, dynamite, etc.). On this power see 1:11; 2:12 and cf. Ephesians 1:19; 3:7,16,20; and 6:10. Divine empowering made possible Paul's great devotion to his mission. Work and grace go hand in hand.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Col 1:20

COLOSSIANS 1:20 —Does this verse teach that all will be saved (universalism)?

PROBLEM: The Apostle Paul wrote to the Colossians, “For it was the Father’s good pleasure … through Him [Christ] to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven” ( Col. 1:19-20 , NASB ). If Paul says that all things are reconciled to Christ by His death and resurrection, this seems to imply that all people are saved. But other Scriptures declare that many will be lost (e.g., Matt. 7:13-14 ; 25:41 ; Rev. 20:11-15 ).

SOLUTION: First of all, Paul is not speaking about universal salvation here, but simply universal sovereignty of Jesus Christ. In other words, all authority has been given to Jesus Christ in heaven and on earth ( Matt. 28:18 ). By virtue of His death and resurrection, Christ as the Last Adam is Lord over all that was lost by the First Adam (cf. 1 Cor. 15:45-49 ). Note the contrast between two crucial passages by Paul:

EPHESIANS/COLOSSIANS PHILIPPIANS   

All in Christ All bow before Christ   

All in: All in:   

heaven heaven   

earth earth   

… . under the earth   

All in Salvation All in Subjection

When Paul speaks of being “in Christ” (i.e., being saved), he does not include “those under the earth” (i.e., the lost). However, all persons, saved and unsaved, will one day    bow before Christ and acknowledge His universal lordship. But nowhere do the    Scriptures teach that all people will be saved. Jesus will say to many, “Depart from Me,    you cursed, into the everlasting fire prepared for the devil and his angels” ( Matt. 25:41 ).    John spoke of the devil, the beast and the false prophet, and all whose names are not    written in the Book of Life being cast into the lake of fire forever ( Rev. 20:10-15 ). Luke    speaks of a great impassible gulf between heaven and hell in which those who have    rejected God are living in torment ( Luke 16:19-31 ). Paul speaks of punishment on the    wicked as “everlasting destruction from the presence of the Lord” ( 2 Thes. 1:7-9 ). Jesus    declared Judas was lost and called him “the son of perdition” ( John 17:12 ). It is evident    from all these passages that not everyone will be saved.   

Evidence: Col 1:20

QUESTIONS & OBJECTIONS

" I’ve made my peace with the ‘Man upstairs.’"

When people refer to God as " the Man upstairs," they reveal that they have no concept of (nor living relationship with) Him. They will use such words because they feel uncomfortable saying His name. Often they will have a measure of reverence for God, but not enough to obey Him. Ask if the person thinks he will go to heaven when he dies. He’ll almost certainly say he will, and a little probing will reveal that he’s trusting in his own goodness to save him. However, the only way sinners can have peace with the God they have offended is through the shed blood of the Savior.

Therefore, it’s important to take the person through the Ten Commandments and strip him of his self-righteousness and his false sense of assurance of salvation. As you do so, you may feel bad that you are making him uncomfortable, but if you care about his eternal salvation, you must ask yourself, " Which is worse: a few moments of conviction under the sound of God’s Law, or eternity in the Lake of Fire?" Unless there is a knowledge of sin (which comes by the Law— Rom 7:7 ), there will be no repentance.

Introduction / Outline

Robertson: Colossians (Book Introduction)

The Epistle to the Colossians

From Rome a.d. 63

By Way of Introduction

Genuineness

The author claims to be Paul (Col_1:1) and there is no real doubt about it in spite of Baur’s denial of the Pauline authorship which did not suit his Tendenz theory of the New Testament books. There is every mark of Paul’s style and power in the little Epistle and there is no evidence that any one else took Paul’s name to palm off this striking and vigorous polemic.

The Date

Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Eph_6:21.) and the one to Colossae (Col_4:7.) was a companion of Onesimus (Col_4:9) the bearer of that to Philemon (Phm_1:10-12). If Paul is a prisoner (Col_4:3; Eph_6:20; Phm_1:9) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be a.d. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in Acts 28 and before the burning of Rome by Nero in a.d. 64. If Philippians was already sent, a.d. 63 marks the last probable year for the writing of this group of letters.

The Occasion

The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Col_1:7-9; Col_4:12.). He is probably one of Paul’s converts while in Ephesus who in behalf of Paul (Col_1:7) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Col_2:1; Col_4:13-16). Since Paul’s departure for Rome, the " grievous wolves" whom he foresaw in Miletus (Act_20:29.) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul’s help.

Purpose of the Epistle

Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics ( hoi gnōstikoi , the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from dokeō , to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in Phi_2:5-11. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. So then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus’s The Mystery-Religions and Christianity , Glover’s The Conflict of Religion in the Early Roman Empire , Kennedy’s St. Paul and the Mystery-Religions , Lightfoot’s Commentary on Colossians .

JFB: Colossians (Book Introduction)

The GENUINENESS of this Epistle is attested by JUSTIN MARTYR [Dialogue with Trypho, p. 311, B.], who quotes "the first-born of every creature," in reference to Christ, from Col 1:15. THEOPHILUS OF ANTIOCH [To Autolychus, 2, p. 100]. IRENÆUS [Against Heresies, 3.14.1], quotes expressly from this "Epistle to the Colossians" (Col 4:14). CLEMENT OF ALEXANDRIA [Miscellanies, 1. p. 325], quotes Col 1:28; also elsewhere he quotes Col 1:9-11, Col 1:28; Col 2:2, &c.; Col 2:8; Col 3:12, Col 3:14; Col 4:2-3, &c. TERTULLIAN [The Prescription against Heretics, 7], quotes Col 2:8; [On the Resurrection of the Flesh, 23], and quotes Col 2:12, Col 2:20; Col 3:1-2. ORIGEN [Against Celsus, 5.8], quotes Col 2:18-19.

Colosse (or, as it is spelt in the best manuscripts, "Colassæ") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (compare Col 2:13). ALFORD infers from Col 2:1 (see on Col 2:1), that Paul had not seen its members, and therefore could not have been its founder, as THEODORET thought. Col 1:7-8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must have been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrygia (Act 18:24); for otherwise we must have visited the Colossians, which Col 2:1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1Co 3:6, 1Co 3:10; 1Co 4:15; 1Th 1:5; 1Th 2:1. It is only in the Epistles, Romans and Ephesians, and this Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of their conversion; in that to the Ephesians, owing to the general nature of the Epistle. Probably during the "two years" of Paul's stay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Act 19:10, Act 19:26), Epaphras, Philemon, Archippus, Apphia and the other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. This will account for their personal acquaintance with, and attachment to, Paul and his fellow ministers, and for his loving language as to them, and their counter salutations to him. So also with respect to "them at Laodicea," (Col 2:1).

The OBJECT of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and the completeness of the redemption wrought by Him; hence they ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life Col 2:16, "new moon, sabbath days," shows that the false teaching opposed in this Epistle is that of Judaizing Christians. These mixed up with pure Christianity Oriental theosophy and angel-worship, and the asceticism of certain sections of the Jews, especially the Essenes. Compare JOSEPHUS [Wars of the Jews, 2.8,13]. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to heavenly purity and intelligence, than the simple Gospel affords. CONYBEARE and HOWSON think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek philosophy of PHILO'S school, combining with it the Rabbinical theosophy and angelology which afterwards was embodied in the Cabbala. Compare JOSEPHUS [Antiquities, 12.3,4], from which we know that Alexander the Great had garrisoned the towns of Lydia and Phrygia with two thousand Mesopotamian and Babylonian Jews in the time of a threatened revolt. The Phrygians themselves had a mystic tendency in their worship of Cybele, which inclined them to receive the more readily the incipient Gnosticism of Judaizers, which afterward developed itself into the strangest heresies. In the Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1Ti 4:1-3; 1Ti 6:5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.

The PLACE from which it was written seems to have been Rome, during his first imprisonment there (Act 28:17-31). In my Introduction to the Epistle to the Ephesians, it was shown that the three Epistles, Ephesians, Colossians, and Philemon, were sent at the same time, namely, during the freer portion of his imprisonment, before the death of Burrus. Col 4:3-4; Eph 6:19-20, imply greater freedom than he had while writing to the Philippians, after the promotion of Tigellinus to be Prætorian Prefect. See Introduction to Philippians.

This Epistle, though carried by the same bearer, Tychicus, who bore that to the Ephesians, was written previously to that Epistle; for many phrases similar in both appear in the more expanded form in the Epistle to the Ephesians (compare also Note, see on Eph 6:21). The Epistle to the Laodiceans (Col 4:16) was written before that to the Colossians, but probably was sent by him to Laodicea at the same time with that to the Church at Colosse.

The STYLE is peculiar: many Greek phrases occur here, found nowhere else. Compare Col 2:8, "spoil you"; "making a show of them openly" (Col 2:15); "beguile of your reward," and "intruding" (Col 2:18); "will-worship"; "satisfying" (Col 2:23); "filthy communication" (Col 3:8); "rule" (Col 3:15); "comfort" (Col 4:11). The loftiness and artificial elaboration of style correspond to the majestic nature of his theme, the majesty of Christ's person and office, in contrast to the beggarly system of the Judaizers, the discussion of which was forced on him by the controversy. Hence arises his use of unusual phraseology. On the other hand, in the Epistle of the Ephesians, subsequently written, in which he was not so hampered by the exigencies of controversy, he dilates on the same glorious truths, so congenial to him, more at large, freely and uncontroversially, in the fuller outpouring of his spirit, with less of the elaborate and antithetical language of system, such as was needed in cautioning the Colossians against the particular errors threatening them. Hence arises the striking similarity of many of the phrases in the two Epistles written about the same time, and generally in the same vein of spiritual thought; while the peculiar phrases of the Epistle to the Colossians are such as are natural, considering the controversial purpose of that Epistle.

JFB: Colossians (Outline)

• ADDRESS: INTRODUCTION: CONFIRMING EPAPHRAS' TEACHING: THE GLORIES OF CHRIST: THANKSGIVING AND PRAYER FOR THE COLOSSIANS: HIS OWN MINISTRY OF THE MYSTERY. (Col. 1:1-29)
• HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23)
• EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON THE GROUND OF UNION TO THE RISEN SAVIOUR; TO MORTIFY AND PUT OFF THE OLD MAN, AND TO PUT ON THE NEW; IN CHARITY, HUMILITY, WORDS OF EDIFICATION, THANKFULNESS; RELATIVE DUTIES. (Col. 3:1-25)
• EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS. (Col. 4:1-18)

TSK: Colossians (Book Introduction)

Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles nw of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle’s declaration, Col 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned (Col 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.

TSK: Colossians 1 (Chapter Introduction)

Overview

Col 1:1, After salutation Paul thanks God for their faith; Col 1:7, confirms the doctrine of Epaphras; Col 1:9, prays further for their increase in grace; Col 1:14, describes the true Christ; Col 1:21, encourages them to receive Jesus Christ, and commends his own ministry.

Poole: Colossians 1 (Chapter Introduction)

ARGUMENT

God having a church planted in the city of Colosse, (by some since called Chone), situated at the conflux of the rivers Meander and Lycus, in the neighbourhood of Laodicea and Hierapolis, Col 4:13 , in Phrygia of the lesser Asia; whether at first only by the preaching of Epaphras, one of them who was a servant of Christ, and faithful minister, Col 1:7 4:12 ; or by Paul himself, who (we learn from Luke that accompanied him) had gone throughout Phrygia, Act 16:6 , and again, over all the country of Phrygia in order, Act 18:23 , having staid for a season in Asia, where he wrought miracles, and was complained of for turning away much people from idolatry almost throughout all Asia, Act 19:11,22,26 ; we may leave undetermined. But whoever was God’ s prime instrument in planting the gospel here, upon Paul’ s being advertised by Epaphras, Col 1:8 Col 4:12 Phm 1:23that weeds sprang up to choke the good seed; as he was careful for the Philippians during his imprisonment, so for the Colossians, that they might not be perverted by those Judaizing false teachers who mingled Moses with Christ, stickling for the necessity of abrogated ceremonies to salvation, Col 2:4,8 , &c., varnishing their doctrines with notions of vain or abused philosophy, did seek to introduce a superstitious worship grounded on human traditions, Col 2:8,18 , &c.; but, reposing all their hope of salvation in Christ alone, persevere in that doctrine they had received according to his mind, and in the practice of real holiness with heavenly affections, both personally and relatively in heart and life, craving help of God; unto whom, having blessed God for the grace wrought in them, he doth recommend them in his own and brethren’ s salutations, contracting as it were the matter he had more fully written to the Ephesians, that Epistle and this, as the Evangelists, explaining each other.

COLOSSIANS CHAPTER 1

Col 1:1,2 After saluting the saints at Colosse,

Col 1:3-8 Paul testifieth his thankfulness to God for the good

account he had heard of their faith and love,

Col 1:9-14 and his continual prayers for their improvement in

spiritual knowledge, right practice, and thanksgiving

to God for the benefits of redemption by his Son.

Col 1:15-20 He showeth them the exalted nature and mediatorial

office of Christ,

Col 1:21,22 by whom they, who were once enemies, were now

reconciled, if they continued true to the gospel,

Col 1:23-29 whereof he Paul was made a minister to preach to the

Gentiles.

Paul he who of a persecutor was become a preacher, and that amongst the Gentiles laid aside his Hebrew name Saul and made use of this, which was more familiar amongst the Gentiles, viz. Paul, Act 13:2,3,9 .

An apostle of Jesus Christ by the will of God one of those extraordinary persons immediately deputed by the special command of our Lord himself, with sovereign authority to preach the gospel, and establish his church, which is the highest charge God ever gave to men, Mat 10:2 Luk 6:13 1Co 12:28 Gal 1:12 : See Poole on "Eph 1:1" . See Poole on "Eph 4:11" .

And Timotheus our brother he joins Timothy, as elsewhere Sosthenes, 1Co 1:1 , by the title of

brother as being of the same faith, labouring in one and the same work, which might be more for their satisfaction.

MHCC: Colossians (Book Introduction)

This epistle was sent because of some difficulties which arose among the Colossians, probably from false teachers, in consequence of which they sent to the apostle. The scope of the epistle is to show, that all hope of man's redemption is founded on Christ, in whom alone are all complete fulness, perfections, and sufficiency. The Colossians are cautioned against the devices of judaizing teachers, and also against the notions of carnal wisdom, and human inventions and traditions, as not consistent with full reliance on Christ. In the first two chapters the apostle tells them what they must believe, and in the two last what they must do; the doctrine of faith, and the precepts of life for salvation.

MHCC: Colossians 1 (Chapter Introduction)

(Col 1:1-8) The apostle Paul salutes the Colossians, and blesses God for their faith, love, and hope.

(Col 1:9-14) Prays for their fruitfulness in spiritual knowledge.

(Col 1:15-23) Gives a glorious view of Christ.

(Col 1:24-29) And sets out his own character, as the apostle of the Gentiles.

Matthew Henry: Colossians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Colossians

Colosse was a considerable city of Phrygia, and probably not far from Laodicea and Hierapolis; we find these mentioned together, Col 4:13. It is now buried in ruins, and the memory of it chiefly preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots, who pressed the necessity of observing the ceremonial law; and to fortify them against the mixture of the Gentile philosophy with their Christian principles. He professes a great satisfaction in their stedfastness and constancy, and encourages them to perseverance. It was written about the same time with the epistles to the Ephesians and Philippians, a.d. 62, and in the same place, while he was now a prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.

This epistle, like that to the Romans, was written to those he had never seen, nor had any personal acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gentiles; and yet, I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches. One would have thought none would have come to be flourishing churches but those which Paul himself had planted; but here was a flourishing church planted by Epaphras. God is sometimes pleased to make use of the ministry of those who are of less note, and lower gifts, for doing great service to his church. God uses what hands he pleases, and is not tied to those of note, that the excellence of the power may appear to be of God and not of men, 2Co 4:7. II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing his epistles, does he make any difference between that and other churches. The Colossians, who were converted by the ministry of Epaphras, were as dear to him, and he was as much concerned for their welfare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour upon an inferior minister, and teaches us not to be selfish, nor think all that honour lost which goes beside ourselves. We learn, in his example, not to think it a disparagement to us to water what others have planted, or build upon the foundation which others have laid: as he himself, as a wise master-builder, laid the foundation, and another built thereon, 1Co 3:10.

Matthew Henry: Colossians 1 (Chapter Introduction)

We have here, I. The inscription, as usual (Col 1:1, Col 1:2). II. His thanksgiving to God for what he had heard concerning them - their faith, love, and hope (Col 1:3-8). III. His prayer for their knowledge, fruitfulness, and strength (Col 1:9-11). IV. An admirable summary of the Christian doctrine concerning the operation of the Spirit, the person of the Redeemer, the work of redemption, and the preaching of it in the gospel (v. 12-29).

Barclay: Colossians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE COLOSSIANS

The Towns Of The Lycus Valley

About one hundred miles from Ephesus, in the valley of the River Lycus, near where it joins the Maeander, there once stood three important cities--Laodicaea, Hierapolis and Colosse. Originally they had been Phrygian cities but now they were part of the Roman province of Asia. They stood almost within sight of each other. Hierapolis and Laodicaea stood on either side of the valley with the River Lycus flowing between, only six miles apart and in full view of each other; Colosse straddled the river twelve miles farther up.

The Lycus Valley had two remarkable characteristics.

(i) It was notorious for earthquakes. Strabo describes it by the curious adjective euseistos, which in English means good for earthquakes. More than once Laodicaea had been destroyed by an earthquake, but she was a city so rich and so independent that she had risen from the ruins without the financial help which the Roman government had offered. As the John who wrote the Revelation was to say of her, in her own eyes she was rich and had need of nothing (Rev_3:17 ).

(ii) The waters of the River Lycus and of its tributaries were impregnated with chalk. This chalk gathered and all over the countryside built up the most amazing natural formations. Lightfoot writes in description of that area: "Ancient monuments are buried; fertile land is overlaid; rivers beds choked up and streams diverted; fantastic grottoes and cascades and archways of stone are formed, by this strange, capricious power, at once destructive and creative, working silently throughout the ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. Gleaming like glaciers on the hillside, they attract the eye of the traveller at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness."

A Wealthy Area

In spite of these things this was a wealthy area and famous for two closely allied trades. Volcanic ground is always fertile; and what was not covered by the chalky incrustations was magnificent pasture land. On these pastures there were great flocks of sheep and the area was perhaps the greatest centre of the woollen industry in the world. Laodicaea was specially famous for the production of garments of the finest quality. The allied trade was dyeing. There was some quality in those chalky waters which made them specially suitable for dyeing cloth, and Colosse was so famous for this trade that a certain dye was called by its name.

So, then, these three cities stood in a district of considerable geographical interest and of great commercial prosperity.

The Unimportant City

Originally the three cities had been of equal importance, but, as the years went on, their ways parted. Laodicaea became the political centre of the district and the financial headquarters of the whole area, a city of splendid prosperity. Hierapolis became a great trade-centre and a notable spa. In that volcanic area there were many chasms in the ground from which came hot vapours and springs, famous for their medicinal quality; and people came in their thousands to Hierapolis to bathe and to drink the waters.

Colosse at one time was as great as the other two. Behind her rose the Cadmus range of mountains and she commanded the roads to the mountain passes. Both Xerxes and Cyrus had halted there with their invading armies, and Herodotus had called her "a great city of Phrygia." But for some reason the glory departed. How great that departure was can be seen from the fact that Hierapolis and Laodicaea are both to this day clearly discernible because the ruins of some great buildings still stand; but there is not a stone to show where Colosse stood and her site can only be guessed at. Even when Paul wrote Colosse was a small town; and Lightfoot says that she was the most unimportant town to which Paul ever wrote a letter.

The fact remains that in this town of Colosse there had arisen a heresy which, if it had been allowed to develop unchecked, might well have been the ruination of the Christian faith.

The Jews In Phrygia

One other fact must be added to complete the picture. These three cities stood in an area in which there were many Jews. Many years before, Antiochus the Great had transported two thousand Jewish families from Babylon and Mesopotamia into the regions of Lydia and Phrygia. These Jews had prospered and, as always happens in such a case, more of their fellow-countrymen had come into the area to share their prosperity. So many came that the stricter Jews of Palestine lamented the number of Jews who left the rigours of their ancestral land for "the wines and baths of Phrygia."

The number of Jews who resided there can be seen from the following historical incident. Laodicaea, as we have seen, was the administrative centre of the district. In the year 62 B.C., Flaccus was the Roman governor resident there. He sought to put a stop to the practice of the Jews of sending money out of the province to pay the Temple tax. He did so by placing an embargo on the export of currency; and in his own part of the province alone he seized as contraband no less than twenty pounds of gold which was meant for the Temple at Jerusalem. That amount of gold would represent the Temple tax of no fewer than 11,000 people. Since women and children were exempt from the tax and since many Jews would successfully evade the capture of their money, we may well put the Jewish population as high as almost 50,000.

The Church At Colosse

The Christian Church at Colosse was one which Paul had not himself founded and which he had never visited. He classes the Colossians and the Laodicaeans with those who had never seen his face in the flesh (Col_2:1 ). But no doubt the founding of the Church sprang from his directing. During his three years in Ephesus the whole province of Asia was evangelized, so that all its inhabitants, both Jews and Greeks, heard the word of the Lord (Act_19:10 ). Colosse was about one hundred miles from Ephesus and it was no doubt in that campaign of expansion that the Colossian Church was founded. We do not know who its founder was; but it may well have been Epaphras, who is described as Paulfellow-servant and the faithful minister of the Colossian Church and who is later connected also with Hierapolis and Laodicaea (Col_1:7 ; Col_4:12-13 ). If Epaphras was not the founder of the Christian Church there, he was certainly the minister in charge of the area.

A Gentile Church

It is clear that the Colossian Church was mainly Gentile. The phrase estranged and hostile in mind (Col_1:21 ) is the kind of phrase which Paul regularly uses of those who had once been strangers to the covenant of promise. In Col_1:27 he speaks of making known the mystery of Christ among the Gentiles, when the reference is clearly to the Colossians themselves. In Col_3:5-7 he gives a list of their sins before they became Christians, and these are characteristically Gentile sins. We may confidently conclude that the membership of the Church at Colosse was largely composed of Gentiles.

The Threat To The Church

It must have been Epaphras who brought to Paul, in prison in Rome, news of the situation which was developing in Colosse. Much of the news that he brought was good. Paul is grateful for news of their faith in Christ and their love of the saints (Col_1:4 ). He rejoices at the Christian fruit which they are producing (Col_1:6 ). Epaphras has brought him news of their love in the Spirit (Col_1:8 ). He is glad when he hears of their order and steadfastness in the faith (Col_2:5 ). There was trouble at Colosse certainly; but it had not yet become an epidemic. Paul believed that prevention was better than cure; and in this letter he is grasping this evil before it has time to spread.

The Heresy At Colosse

What the heresy was which was threatening the life of the Church at Colosse no one can tell for sure. "The Colossian Heresy" is one of the great problems of New Testament scholarship. All we can do is to go to the letter itself, list the characteristics we find indicated there and then see if we can find any general heretical tendency to fit the list.

(i) It was clearly a heresy which attacked the total adequacy and the unique supremacy of Christ. No Pauline letter has such a lofty view of Jesus Christ or such insistence on his completeness and finality. Jesus Christ is the image of the invisible God; in him all fullness dwells (Col_1:15 , Col_1:19 ). In him are hid all the treasures of wisdom and of knowledge (Col_2:2 ). In him dwells the fullness of the Godhead in bodily form (Col_2:9 ).

(ii) Paul goes out of his way to stress the part that Christ played in creation. By him all things were created (Col_1:16 ); in him all things cohere (Col_1:17 ). The Son was the Fatherinstrument in the creation of the universe.

(iii) At the same time he goes out of his way to stress the real humanity of Christ. It was in the body of his flesh that he did his redeeming work (Col_1:22 ). The fullness of the Godhead dwells in him somatikos (G4984), in bodily form (Col_2:9 ). For all his deity Jesus Christ was truly human flesh and blood.

(iv) There seems to have been an astrological element in this heresy. In Col_2:8 , as the King James Version has it, he says that they were walking after the rudiments of this world, and in Col_2:20 that they ought to be dead to the rudiments of this world. The word translated rudiments is stoicheia (G4747), which has two meanings.

(a) Its basic meaning is a row of things; it can, for instance, be used for a file of soldiers. But one of its commonest meanings is the A B C, the letters of the alphabet, set out, as it were, in a row. From that it develops the meaning of the elements of any subject, the rudiments. It is in that sense that the King James Version takes it; and, if that is the correct sense, Paul means that the Colossians are slipping back to an elementary kind of Christianity when they ought to be going on to maturity.

(b) We think that the second meaning is more likely. Stoicheia (G4747) can mean the elemental spirits of the world, and especially the spirits of the stars and planets. The ancient world was dominated by thought of the influence of the stars; and even the greatest and the wisest men would not act without consulting them. It believed that all things were in the grip of an iron fatalism settled by the stars; and the science of astrology professed to provide men with the secret knowledge which would rid them of their slavery to the elemental spirits. It is most likely that the Colossian false teachers were teaching that it needed something more than Jesus Christ to rid men of their subjection to these elemental spirits.

(v) This heresy made much of the powers of demonic spirits. There are frequent references to principalities or authorities, which are Paulnames for these spirits (Col_1:16 ; Col_2:10 ; Col_2:15 ). The ancient world believed implicitly in demonic powers. The air was full of them. Every natural force--the wind, the thunder, the lightning, the rain--had its demonic superintendent. Every place, every tree, every river, every lake had its spirit. They were in one sense intermediaries to God and in another sense barriers to him, for the vast majority of them were hostile to men. The ancient world lived in a demon-haunted universe. The Colossian false teachers were clearly saying that something more than Jesus Christ was needed to defeat the power of the demons.

(vi) There was clearly what we might call a philosophical element in this heresy. The heretics are out to spoil men with philosophy and empty deceit (Col_2:8 ). Clearly the Colossian heretics were saying that the simplicities of the gospel needed a far more elaborate and recondite knowledge added to them.

(vii) There was a tendency in this heresy to insist on the observance of special days and rituals--festivals, new moons and sabbaths (Col_2:16 ).

(viii) Clearly there was a would-be ascetic element in this heresy. It laid down laws about food and drink (Col_2:16 ). Its slogans were: "Touch not; taste not; handle not" (Col_2:21 ). It was a heresy which was out to limit Christian freedom by insistence on all kinds of legalistic ordinances.

(ix) Equally this heresy had at least sometimes an antinomian streak in it. It tended to make men careless of the chastity which the Christian should have and to make him think lightly of the bodily sins (Col_3:5-8 ).

(x) Apparently this heresy gave at least some place to the worship of angels (Col_2:18 ). Beside the demons it introduced angelic intermediaries between man and God.

(xi) Lastly, there seems to have been in this heresy something which can only be called spiritual and intellectual snobbery. In Col_1:28 Paul lays down his aim; it is to warn every man; to teach every man in all wisdom; and to present every man mature in Jesus Christ. We see how the phrase every man is reiterated and how the aim is to make him mature in all wisdom. The clear implication is that the heretics limited the gospel to some chosen few and introduced a spiritual and intellectual aristocracy into the wide welcome of the Christian faith.

The Gnostic Heresy

Was there then any general heretical tendency of thought which would include all this? There was what was called Gnosticism. Gnosticism began with two basic assumptions about matter. First, it believed that spirit alone was good and that matter was essentially evil. Second, it believed that matter was eternal; and that the universe was not created out of nothing--which is orthodox belief--but out of this flawed matter. Now this basic belief had certain inevitable consequences.

(i) It had an effect on the doctrine of creation. If God was spirit, then he was altogether good and could not possibly work with this evil matter. Therefore God was not the creator of the world. He put out a series of emanations, each of which was a little more distant from God until at the end of the series there was an emanation so distant that it could handle matter; and it was this emanation which created the world. The Gnostics went further. Since each emanation was more distant from God. It was also more ignorant of him. As the series went on that ignorance turned to hostility. So the emanations most distant from God were at once ignorant of him and hostile to him. It followed that he who created the world was at once completely ignorant of, and utterly hostile to, the true God. It was to meet that Gnostic doctrine of creation that Paul insisted that the agent of God in creation was not some ignorant and hostile power, but the Son who perfectly knew and loved the Father.

(ii) It had its effect on the doctrine of the person of Jesus Christ. If matter was altogether evil and if Jesus was the Son of God, then Jesus could not have had a flesh and blood body--so the Gnostic argued. He must have been a kind of spiritual phantom. So the Gnostic romances say that when Jesus walked, he left no footprints on the ground. This, of course, completely removed Jesus from humanity and made it impossible for him to be the Saviour of men. It was to meet this Gnostic doctrine that Paul insisted on the flesh and blood body of Jesus and insisted that Jesus saved men in the body of his flesh.

(iii) It had its effect on the ethical approach to life. If matter was evil, then it followed that our bodies were evil. If our bodies were evil, one of two consequences followed. (a) We must starve and beat and deny the body; we must practise a rigid asceticism in which the body was kept under, and in which its every need and desire were refused. (b) It was possible to take precisely the opposite point of view. If the body was evil, it did not matter what a man did with it; spirit was all that mattered. Therefore a man could sate the bodydesires and it would make no difference.

Gnosticism could, therefore, issue in asceticism, with all kinds of laws and restrictions; or, it could issue in anti-nomianism, in which any immorality was justified. And we can see precisely both these tendencies at work in the false teachers at Colosse.

(iv) One thing followed from all this--Gnosticism was a highly intellectual way of life and thought. There was this long series of emanations between a man and God; man must fight his way up a long ladder to get to God. In order to do that he would need all kinds of secret knowledge and esoteric learning and hidden passwords. If he was to practise a rigid asceticism, he would need to know the rules; and so rigid would his asceticism be that it would be impossible for him to embark on the ordinary activities of life. The Gnostics were, therefore, quite clear that the higher reaches of religion were open only to the chosen few. This conviction of the necessity of belonging to an intellectual religious aristocracy precisely suits the situation at Colosse.

(v) There remains one thing to fit into this picture. It is quite obvious that there was a Jewish element in the false teaching threatening the Church at Colosse. The festivals and the new moons and the sabbaths were characteristically Jewish; the laws about food and drink were essentially Jewish levitical laws. Where then did the Jews come in? It is a strange thing that many Jews were sympathetic to Gnosticism. They knew all about angels and demons and spirits. But, above all, they said, "We know quite well that it takes special knowledge to reach God. We know quite well that Jesus and his gospel are far too simple--and that special knowledge is to be found nowhere else than in the Jewish law. It is our ritual and ceremonial law which is indeed the special knowledge which enables a man to reach God." The result was that there was not infrequently a strange alliance between Gnosticism and Judaism; and it is just such an alliance that we find in Colosse, where, as we have seen, there were many Jews.

It is clear that the false teachers of Colosse were tinged with Gnostic heresy. They were trying to turn Christianity into a philosophy and a theosophy, and, if they had been successful,. the Christian faith would have been destroyed.

The Authorship Of The Letter

One question remains. Many scholars do not believe that Paul wrote this letter at all. They have three reasons.

(i) They say that in Colossians there are many words and phrases which do not appear in any other of Paulletters. That is perfectly true. But it does not prove anything. We cannot demand that a man should always write in the same way and with the same vocabulary. In Colossians we may well believe that Paul had new things to say and found new ways to say them.

(ii) They say that the development of Gnostic thought was, in fact, much later than the time of Paul so that, if the Colossian heresy was connected with Gnosticism, the letter is necessarily later than Paul. It is true that the great written Gnostic systems are later. But the idea of two worlds and the idea of the evil of matter are deeply woven into both Jewish and Greek thought. There is nothing in Colossians which cannot be explained by long-standing Gnostic tendencies in ancient thought, although it is true that the systematization of Gnosticism came later.

(iii) They say that the view of Christ in Colossians is far in advance of any of the letters certainly written by Paul. There are two answers to that.

First, Paul speaks of the unsearchable riches of Christ. In Colosse a new situation met him and out of these unsearchable riches he drew new answers to meet it. It is true that the Christology of Colossians is an advance on anything in the earlier letters of Paul; but that is far from saying that Paul did not write it, unless we are willing to argue that his thought remained for ever static. It is true to say that a man thinks out the implications of his faith only as circumstances compel him to do so; and in face of a new set of circumstances Paul thought out new implications of Christ.

Second, the germ of all Paulthought about Christ in Colossians does, in fact, exist in one of his earlier letters. In 1Co_8:6 he writes of one Lord Jesus Christ through whom are all things and through whom we exist. In that phrase is the essence of all he says in Colossians. The seed was there in his mind, ready to blossom when a new climate and new circumstances called it into growth.

We need not hesitate to accept Colossians as a letter written by Paul.

The Great Letter

It remains a strange and wonderful fact that Paul wrote the letter which contains the highest reach of his thought to so unimportant a town as Colosse then was. But in doing so he checked a tendency, which, had it been allowed to develop, would have wrecked Asian Christianity and might well have done irreparable damage to the faith of the whole Church.

FURTHER READINGS

Colossians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. B. Lightfoot, St. PaulEpistles to the Colossians and Philemon (MmC; G)

C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G)

E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Colossians 1 (Chapter Introduction)

Christian Greetings (Col_1:1)

The Double Commitment (Col_1:2-8)

The Essence Of The Gospel (Col_1:2-8 Continued)

The Essence Of Prayer's Request (Col_1:9-11)

The Three Great Gifts (Col_1:9-11 Continued)

Prayer's Great Thanksgiving (Col_1:12-14)

The Total Adequacy Of Jesus Christ (Col_1:15-23)

(1) The Mistaken Thinkers (Col_1:15-23 Continued)

(2) What Jesus Christ Is In Himself (Col_1:15-23 Continued)

(3) What Jesus Christ Is To Creation (Col_1:15-23 Continued)

(4) What Jesus Christ Is To The Church (Col_1:15-23 Continued)

(5) What Jesus Christ Is To All Things (Col_1:15-23 Continued)

(6) The Aim And Obligation Of Reconciliation (Col_1:15-23 Continued)

The Privilege And The Task (Col_1:24-29)

Constable: Colossians (Book Introduction)

Introduction

Historical background

The city of Colosse lay in the beautiful Lycus Valley about 100 miles east of Ephesus. It had been an important town during the Persian War of the fifth century B.C. Since then new trade routes had carried most traffic to its neighboring towns of Laodicea and Hierapolis and had left Colosse only a country village.¹ The inhabitants were mainly Greek colonists and native Phrygians when Paul wrote this epistle, though there were many Jews living in the area as well. Antiochus the Great (223-187 B.C.) had relocated hundreds of Jewish families from Mesopotamia to this region.

"Without doubt Colossae was the least important church to which any epistle of St Paul is addressed."²

Churches had taken root in Colosse, Laodicea (4:16), and probably Hierapolis (4:13). Paul had not visited the Lycus Valley when he wrote this epistle (1:4; 2:1), but he had learned of the spread of the gospel there through Epaphras (1:8) and probably others.³

Epaphras seems to have been the founder or one of the founders of the Colossian church (1:7; 4:12-13). He was a Colossian and had instructed the Christians there (1:7) and probably in Laodicea and Hierapolis. Perhaps Paul led him to Christ, maybe at Ephesus (cf. Acts 19:10).

Epaphras may have traveled to Rome to meet with Paul to secure his help in combating the influence of false teachers that were preaching in Colosse. Archippus may have stood in for Epaphras during his absence (4:17; Phile. 2).

The only information available to help us reconstruct the heresy threatening the church comes from indirect allusions and the emphases in this epistle. We conclude that the false teachers were not giving the person and work of Christ proper interpretation or emphasis. They were distorting and minimizing these doctrines. The false teaching also contained a philosophic appeal, whether Oriental or Hellenistic we cannot be sure (2:8). Notwithstanding there was an emphasis on higher knowledge of the cosmic order. There were also elements of Judaistic ritualism and traditionalism present (2:8, 11, 16; 3:11). However, contrary to orthodox Judaism, the false teachers were encouraging the veneration of angels who they believed controlled the operations of nature to some degree (2:18-19). There was an emphasis on ascetic self-denial (2:20-23) and apparently the idea that only those with full knowledge of the truth as taught by the false teachers could understand and experience spiritual maturity (1:20, 28; 3:11). These emphases later developed into Gnosticism, though in Colosse the Jewish emphasis was more prominent than in later Greek Gnosticism.⁴ It is easy to see how such a cult could develop and gain adherents in the Greek-Jewish culture of the Lycus Valley.

". . . given . . . various factors . . ., including the probable origin of the Colossian church from within synagogue circles, the likely presence of Israelite sectarianism within the diaspora, the lack of other evidence of Jewish syncretism in Asia Minor, and the readiness of some Jews to promote their distinctive religious practices in self-confident apology . . ., we need look no further than one or more of the Jewish synagogues in Colossae for the source of whatever influences were thought to threaten the young church there."⁵

The primary purpose of the letter was clearly to combat this false teaching. The two main problems were the doctrine of Christ and how this doctrine affects Christian living. The primary Christological passages (1:14-23; 2:9-15) present Christ as absolutely preeminent and perfectly adequate for the Christian. The Christian life, Paul explained, flows naturally out of this revelation. The Christian life is really the life of the indwelling Christ that God manifests through the believer.

Paul probably wrote this epistle from Rome toward the middle or end of his first house arrest there between 60 and 62 A.D. He experienced confinement though he enjoyed considerable liberty there for about two years. Many of Paul's fellow workers were with him when he composed this epistle (4:7-14). This view of the letter's origin generally fits the facts better than the Caesarean and Ephesian theories of origin.

There are many similarities between Ephesians and Colossians. The major distinction between them is that in Ephesians the emphasis is on the church as the body of Christ. In Colossians the emphasis is on Christ as the head of the body. Stylistically Colossians is somewhat tense and abrupt whereas Ephesians is more diffuse and flowing. Colossians tends to be more specific, concrete, and elliptical while Ephesians is more abstract, didactic, and general. The mood of Colossians is argumentative and polemical, but that of Ephesians is calm and irenic. The former is a letter of discussion; the latter is a letter of reflection.⁶ Paul evidently wrote both letters about the same time. These two epistles, along with Philippians and Philemon, constitute the Prison Epistles of Paul.⁷

Purpose

Three purposes emerge from the contents of the epistle. Paul wanted to express his personal interest in this church, which he had evidently not visited. He wrote to warn the Colossians of the danger of returning to their former beliefs and practices. He also refuted the false teaching that was threatening this congregation. The outstanding Christian doctrine that this letter deals with is Christology. Paul's great purpose was to set forth the absolute supremacy and sole sufficiency of Jesus Christ.

"The church today desperately needs the message of Colossians. We live in a day when religious toleration is interpreted to mean one religion is just as good as another.' Some people try to take the best from various religious systems and manufacture their own private religion. To many people, Jesus Christ is only one of several great religious teachers, with no more authority than they. He may be prominent, but He is definitely not preeminent.

"This is an age of syncretism.' People are trying to harmonize and unite many different schools of thought and come up with a superior religion. Our evangelical churches are in danger of diluting the faith in their loving attempt to understand the beliefs of others. Mysticism, legalism, Eastern religions, asceticism, and man-made philosophies are secretly creeping into churches. They are not denying Christ, but they are dethroning Him and robbing Him of His rightful place of preeminence."⁸

Message⁹

The whole message of this epistle finds expression in 2:9-10a. The two declarations in this sentence are the great revelations of the Colossian letter.

The fullness of the godhead is in Christ. This is an eternal fact that is always true. The Greek word translated "deity" (theotetos) occurs nowhere else in the New Testament. It does not mean divinity. Divinity is an attribute of God. Deity is the essence of God. It is not enough to say Jesus Christ was divine. In a sense every person is divine. Jesus Christ was deity. He alone possesses the unique nature of God. In Him the fullness of essential deity dwells in bodily manifestation. The Apostle Paul expounded Christ's fullness in three respects in this epistle.

In relation to creation He is the originator and sustainer of all things (1:16-17). This includes all life.

In relation to redemption He is the first-born from the dead (1:18). Resurrection presupposes death. Death is due to sin. Between creation and resurrection there was sin and death. In resurrection Christ was victor over sin, death, and the grave. He is the master of death.

In relation to reconciliation Christ is the maker of peace (1:19-20). The result of Christ's victory over death is peace. He is the reconciler of all things that sin has separated. His reconciliation affects both people and the created world. In Christ we see all the fullness of deity: creating, rising triumphantly out of death, and reconciling to the farthest reaches of the universe. That is the Christ of Christianity.

The second declaration is that in Christ God makes us full (2:10a). Not only is the fullness of the godhead in Christ, but the filling of the saints is in Christ too. Paul explained what this means.

First, it means God restores us to our true place in creation in Christ. We can regain the scepter and the crown as kings of the earth under God's authority. God has sent us out into all the cosmos to make Christ known. Unfortunately we do not always realize our position. We choose instead to grovel among the world's garbage heaps. Nevertheless in this sense God makes us full in Christ. We come into a new relationship to all creation through Christ. God restores us to our divinely intended position in creation in Him. We are His trophies.

Second, God restores us to our true relation to Himself through Christ's resurrection. God communicates His very life to us so that we take our rightful place as subject to God. God does not break our will. He captures our will by the indwelling grace of Christ's life. God makes us full in this sense too. We are His instruments.

Third, God restores us to true fellowship with Himself in Christ. We not only receive from God, but we can also give to God in service. Thus our fellowship is reciprocal. We are His partners.

We experience fullness in Christ for in Him God restores us to our true place in creation, to our true relation to Himself, and to our true fellowship with Himself. This restoration enables us to cooperate with God in His purposes. We become not only trophies of His grace but His instruments and even His partners in our generation. In view of this revelation Paul made a threefold appeal.

The first appeal is a warning against a false philosophy (2:8). Paul described this false philosophy in two ways.

It is the tradition of men, which is essentially speculation. In this context Paul meant human guessing that leaves God out of His universe.

It is also the rudiments of the world. This philosophy is rudimentary because it tries to explain everything within the limits of the material. The material part of life is rudimentary.

We correct this false philosophy by recognizing that Jesus Christ is the solution to the problem of the universe. When we realize that Jesus Christ is the first-born (first in rank and sovereignty, not in temporal sequence) then we gain a true view of the universe. He is the great cohesive agent in the universe.

Paul's second warning is against false mediation (2:16-18).

Paul pointed out that ceremonies such as observing certain kinds of foods and festivals are only shadows. We should not think that observing these ceremonies will improve our relationship to God. We have Jesus Christ who is the substance to which these ceremonies pointed.

Another type of false mediation involves the worship of angels. We should have nothing to do with this practice because we have direct access to Jesus Christ. He is the Creator and Master of all creatures including the angels.

To summarize, we should not allow religious ceremonies or created mediators to come between ourselves and Christ.

Paul's third warning is against false confidences (2:20-23).

Our enemy may tempt us to have confidence in the opinions of others. When false teachers say, "Do not touch this or taste that or handle something," we may think those statements are authoritative. Paul urges us not to follow such opinions but to get our direction from the Lord Jesus.

Our enemy may tempt us to put confidence in ascetic practices of abstention and self-affliction. Paul tells us to forget these things and to set our thinking on the things of Christ rather than on ourselves.

When we have a true view of Jesus Christ He will be the focus of our thinking. That view will deliver us from the domination of the flesh. We need to base our confidence on God's Word rather than on human traditions that do not reflect scriptural revelation accurately.

The matter of supreme importance to the church is her doctrine of Christ. Our Christian life and service will flow out of our doctrine of Christ. We are what we think. "As a man thinks in his heart so is he." Not only must Christ occupy the central place in our lives, but our understanding of Christ must be accurate. We can avoid all the errors Paul warned against in this epistle by keeping a proper view of Christ.

Constable: Colossians (Outline)

Outline

I. Introduction 1:1-14

A. Salutation 1:1-2

B. Thanksgiving 1:3-8

C. Prayer 1:9-14

II. Explanation of the person and work of Christ 1:15-29

A. The preeminent person of Christ 1:15-20

1. In relation to God the Father 1:15a

2. In relation to all creation 1:15b-17

3. In relation to the church 1:18-20

B. The reconciling work of Christ 1:21-29

1. As experienced by the Colossians 1:21-23

2. As ministered by Paul 1:24-29

III. Warnings against the philosophies of men ch. 2

A. Exhortation to persevere in the truth 2:1-7

1. Paul's concern 2:1-5

2. Paul's exhortation 2:6-7

B. The true doctrine of Christ 2:8-15

C. The false doctrines of men 2:16-23

IV. Exhortations to practical Christian living 3:1-4:6

A. The basic principle 3:1-4

B. The proper method 3:5-17

1. Things to put off 3:5-11

2. Things to put on 3:12-17

C. The fundamental relationships 3:18-4:1

1. Wives and husbands 3:18-19

2. Children and parents 3:20-21

3. Slaves and masters 3:22-4:1

D. The essential practice 4:2-6

V. Conclusion 4:7-18

A. The bearers of this epistle 4:7-9

B. Greetings from Paul's companions 4:10-14

C. Greetings to others 4:15-17

D. Paul's personal conclusion 4:18

Constable: Colossians

Colossians

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_____. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Wilkin, Bob. "Is Continuing in the Faith a Condition of Eternal Life?" Grace Evangelical Society News 6:3 (March 1991):2.

Witmer, John A. "The Man with Two Countries." Bibliotheca Sacra 133:532 (October-December 1976):338-49.

Yates, Roy. "Colossians and Gnosis." Journal for the Study of the New Testament 27 (June 1986):49-68.

Copyright 2003 by Thomas L. Constable

Haydock: Colossians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE COLOSSIANS.

INTRODUCTION.

Colosse was a city of Phrygia, near Laodicea. It does not appear that St. Paul had preached there himself, (see Chap. ii. 1.) but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as St. Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison, and about the same time that he wrote to the Ephesians and Philippians. The exhortations and doctrine it contains, are similar to those which are set forth in his epistle to the Ephesians. St. John Chrysostom takes notice, that the epistles he wrote in prison seem even more spiritual than the rest: the chief design of which was to hinder them from being seduced by false teachers. (Challoner; Witham) --- The Colossians were first instructed in the faith by Epaphras, who is considered their first bishop. He was a prisoner, at Rome, with St. Paul, when this epistle was written. The intent of it was to disabuse the Colossians of worshipping the Angels; for Cerinthus and others, had taught them to look upon Angels as superior to Christ, whom they looked upon as a mere man; to observe the law of Moses, with all its legal rites and ceremonies. He begins his epistle by insisting chiefly on the exalted state of Christ, saying that he is the image of the invisible God, the first-born of every creature, by whom all things visible and invisible were created, whether thrones, principalities, or powers, and that in him the divinity essentially exists. From this he proves the inutility of the ceremonies of the law, &c. (Fleury and Calmet) and takes great pains to prevent their relapsing either into paganism or Judaism. (Bible de Vence)

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Gill: Colossians (Book Introduction)

INTRODUCTION TO COLOSSIANS

The Colossians, to whom this epistle is written, were not the Rhodians, by some called Colossians, from Colossus, the large statue of the sun, which stood in the island of Rhodes, and was one of the seven wonders of the world; but the inhabitants of Colosse, a city of the greater Phrygia, in the lesser Asia, near to which stood the cities of Laodicea and Hierapolis, mentioned in this epistle. Pliny ^a speaks of it as one of the chief towns in Phrygia, and ^b Herodotus calls it the great city of Phrygia; it is said to have perished a very little time after the writing of this epistle, with the above cities, by an earthquake, in the year of Christ 66, and in the tenth of Nero ^c; though it was afterwards rebuilt; for Theophylact says, that in his time it was called Chonae. When the Gospel was brought hither, and by whom, is not known, nor who was the founder of the church in this place; for the Apostle Paul was not, since his face had never been seen by them, Col 2:1, though it is said that Epaphras, the same name with Epaphroditus, was fixed by him pastor of this church; and others say Philemon was set over it by him. The occasion of this epistle was this, Epaphras, who had preached the Gospel to the Colossians, and very likely was the first that did, came to Rome, where the Apostle Paul was a prisoner, and gave him an account of them, how they had heard and received the Gospel, and of their faith Christ, and love to the saints; and also declared to him in what danger they were through some false teachers that had got among them, who were for introducing the philosophy of the Gentiles, the ceremonies of the law of Moses, and some pernicious tenets of the followers of Simon Magus, and the Gnostics; upon which the apostle writes this epistle to them, to confirm them in the faith of the Gospel Epaphras had preached unto them, and which was the same he himself preached; and to warn them against those bad men, and their principles; and to exhort them to a discharge of their duty to God, and men, and one another. It was written by the apostle, when in bonds at Rome, as many passages in it show, and about the same time with those to the Philippians and Ephesians; and the epistle to the latter greatly agrees with this, both as to subject and style. Dr. Lightfoot places it in the year of Christ 60, in the second of the apostle's imprisonment, and in the sixth of Nero's reign.

Gill: Colossians 1 (Chapter Introduction)

INTRODUCTION TO COLOSSIANS 1

This chapter contains the inscription of the epistle; the apostle's usual salutation; his thanksgiving to God on behalf of the Colossians for grace received; his prayers, that more might be given them; an enumeration of various blessings of grace, which require thankfulness, in which the glories and excellencies of Christ are particularly set forth: and it is concluded with an exhortation to a steadfast adherence to the Gospel, taken from the nature, excellency, and usefulness of the ministry of it. The inscription, and the salutation, are in Col 1:1, and are the same with those in the epistle to the Ephesians, only Timothy is joined with the apostle here, and the Colossians have the additional character of brethren given them. The thanksgiving is in Col 1:3, the object of it is God, the Father of Christ; the time when made, when in prayer to him; its subject matter, the faith and love of the saints; to which is added, their happiness secured for them in heaven, their hope was conversant with: and whereas the Gospel was the means by which they came to the hearing and knowledge of it, this is commended from the subject of it, the doctrine of truth; from the spread of it in the world; and from its efficacy in bringing forth fruit in all, to whom it came in power, and that with constancy, Col 1:5, and also from the testimony of Epaphras, a faithful minister of Christ, and theirs, who was dear to the apostle, and of whom he had the above account of them, Col 1:7. And then follow his prayers for them, that they might have an increase of spiritual knowledge, and that they might put in practice what they knew; and for that purpose he entreats they might be blessed with strength, patience, and longsuffering, Col 1:9. And in order to excite thankfulness in himself and them, he takes notice of various blessings of grace; of the Father's grace in giving a meetness for eternal glory and happiness, by delivering from the power of darkness, and translating into the kingdom of his Son, Col 1:12, and of the Son's grace in obtaining redemption by his blood, and procuring the remission of sins, Col 1:14, which leads the apostle to enlarge upon the excellencies of the author of these blessings, in his divine person, as the image of God, and the first cause of all created beings, Col 1:15, which he proves by an enumeration of them, as created by him, and for his sake, by his pre-existence to them, and their dependence on him, Col 1:16, and in his office capacity, as Mediator, being the head of the church, the governor of it, and the first that rose from the dead; by all which it appears that he has, and ought to have the pre-eminence, Col 1:18. And this is still more manifest from his having all fulness dwelling in him, to supply his body the church, of which he is the head, Col 1:19, and from the reconciliation of all the members of it to God by him, Col 1:20, which blessing of grace is amplified partly by the subjects of it, who are described by their former state and condition, aliens and enemies, and by their present one, reconciled by the death of Christ in his fleshly body; and partly by the end of it, the presentation of them holy, blameless, and irreprovable in the sight of God, Col 1:21. Wherefore it is a duty incumbent on such to abide by the Gospel of Christ, which brings the good tidings of peace and reconciliation, and is the means of faith and hope; and the rather, since they had heard it themselves, and others also, even every creature under heaven; and the apostle was a minister of it, Col 1:23, and on his ministration of it he enlarges, by observing his sufferings for the church on account of the Gospel, which he endured with pleasure; and therefore they should, by his example, be encouraged to continue in it, Col 1:24. Moreover, he argues the same from his commission of God to preach it for their sakes, Col 1:25, and from the nature and subject matter of it, being a hidden mystery, and containing riches and glory in it; yea, Christ himself, the foundation of hope of eternal glory, Col 1:26, and from the end of preaching it, which was to present every man perfect in Christ; which end the apostle laboured and strove to obtain through the power and energy of divine grace, which wrought in him, and with him, Col 1:28.

College: Colossians (Book Introduction)

INTRODUCTION

THE CITY

Colosse had been a thriving and important city several centuries before Christ, but by the time this letter was written its importance had diminished considerably, and it was overshadowed by its neighbors Hierapolis and Laodicea, both short distances to the west. Colosse was approximately 100 miles east of Ephesus, located in the Lycus valley in Asia Minor (modern Turkey). It was located on a major trade route moving inland from the coast.

A severe earthquake had shaken Laodicea either in 60 or 64 AD, and it is supposed Colosse, being near, would also have suffered. This may have been one cause of a decline in population.

The primary economic significance of the city was due to textiles, and a highly prized wool came from the area. The site of the city was rediscovered in 1835, but it has not been excavated. The city is mentioned in the New Testament only in Paul's letter.

THE CHURCH

Paul would have been in the general vicinity of Colosse during his Ephesian ministry (Acts 19) but there is no reference in Acts to a visit there, though Ephesus did become a mission center (Acts 19:10). In Colossians 1:4 Paul states that he had heard of the faith of the Colossians, and in 2:1 he speaks of those who had not met him personally. These notes, and the references to Epaphras in 1:7f and 4:12f, have led to the conclusion that Paul had not personally visited the city (though he anticipated doing so - Phlm 22), and that Epaphras was the evangelist who founded the church (1:7f). Epaphras may also have founded the congregations in Hierapolis and Laodicea (Col 4:13,16).

Several Christians from Colosse are named by Paul, including Nympha, Archippus (Col 4:15,17), Philemon, Apphia (Phlm 1f), and, of course, Epaphras. Epaphras had gone to visit Paul and is designated in Philemon 23 as Paul's "fellow prisoner" (see the notes there). The text of Colossians indicates the membership was primarily Gentiles, though the "heresy" which Paul opposed contains Jewish elements (see 2:16f and the discussion there).

OCCASION

Personal information is generally shared in letters like Colossians. This would be especially important because there would be concern over Paul's condition as a prisoner. The most likely theory is that Epaphras traveled to see Paul, primarily because of concern over certain teachings that were troubling the church and seemed to seriously diminish the significance of Christ. For some reason (imprisonment - Phlm 1:23?) Epaphras was unable to carry Paul's letter back to Colosse, so that task was entrusted to Tychicus, who also carried a letter to Philemon, and who was accompanied by Onesimus, a runaway slave (Col 4:7-9; Phlm 1:12,17).

But the troublesome teaching is the chief burden of the letter. Paul describes this heresy in 2:8,16-23, and in the rest of the book he attacks it, either frontally or in more subtle ways. The nature of the heresy has been a continuing puzzlement to scholars, and many theoretical explanations have been offered. It seems to have involved Jewish elements (2:16f), angelic worship (2:18), and extreme asceticism (2:20-23). But attempts at more precise definition have had to recognize ambiguities in the text, problems with seeing a coherent relation of the elements of the false teaching, the incompleteness of Paul's description (remembering he had to rely on the reports of others), and finding any known teaching from the period that embodied all these elements. See the discussion in the commentary proper.

The effect of this teaching was to lessen the significance of Christ's saving work. If the tenets of the heresy provided the path to salvation, then Christ's sacrifice was not as important. The heresy seems to have imported another form of works salvation, much as the circumcision party in the church attempted to do. Paul attacks the error by a powerful affirmation of Christ's identity (1:15-20) and his role in salvation. His thesis was that an understanding of Christ and life in him would completely refute the heresy. In addition to the magnificent texts in 1:15-20 and 2:9-15 he constantly makes references to benefits which the heretics sought after, but which only Christ truly gave. These included such things as wisdom, knowledge, and fullness (cf. 1:9). Note also the references to the mystery (1:26; 2:2). Even the ethical appeals from 3:1-4:6 powerfully emphasize the relation of the ethical life to Christ (note the references listed before 3:1).

PAUL'S LOCALE

The commonly accepted tradition holds that Paul wrote Colossians and Philemon from the Roman imprisonment described in Acts 28. The apostle does not name the city from which he writes, but numerous factors support Rome. Luke (Col 4:14) and Aristarchus (Colossians 4:10) were with him there, and were in Rome according to Acts 27:2 (the "we" implies Luke). Acts indicates Paul's Roman imprisonment was not unduly restrictive (Acts 28:30f) and this fits the relatively unfettered activities described in Colossians 4:7-15. Onesimus was with Paul (Col 4:9; cf. Phlm) and it is quite possible he had migrated to Rome to lose himself in the urban populace. If we accept the Roman hypothesis, Colossians would be dated in the early 60s.

Due to the perceived presence of problems with a Roman origin, however, other locales have been suggested. One is Caesarea, since that is the only other Pauline imprisonment documented in Acts. This theory has not gained any significant following, since the circumstances described in Acts do not fit those depicted in Colossians and Philemon, especially Paul's expectation to visit Colosse (Phlm 1:22). From Caesarea Paul expected only to go to Rome, and before his appeal to Caesar he was kept in continual uncertainty.

A more likely case has been formed for Ephesus. It was relatively close to Colosse and could thus conveniently explain Paul's travel plans (i.e., an eventual trip to Rome after a detour to Colosse). Paul did encounter some problems in Ephesus (1 Cor 4:9-13; 2 Cor 4:8-12; 6:4f; 11:23-25; and perhaps 1 Cor 15:32). They might have included prison, but Acts gives no evidence of it, and details are uncertain enough to disallow any definite conclusion. Since Luke details Paul's problems so carefully, it seems strange he would not mention an Ephesian imprisonment had there been one. Further, Acts has no indication Luke was even in Ephesus. He was left in Philippi on Paul's second tour, and did not resume the apostle's company till the third tour (Acts 16:16,40; 20:5). If Colossians was written from Ephesus, it would be dated in the early to mid 50s.

The case for Ephesus depends, in part, on certain perceived weaknesses in the Roman view. One is the divergence between Paul's announced intent to go to Spain (Rom 15:28) and his desire to return to Colosse (Phlm 1:22). In our comments on Philemon 22 we have argued that a change of plans by Paul is a reasonable supposition. Another objection is the distance from Rome to Colosse, well over 1000 miles. If Paul expected Onesimus to be returned to him (see notes on Philemon) that seems a long distance for him to be sent only to retrace his steps. However, the Roman road system was good, and Paul's honor demanded that he send Onesimus and give Philemon the option of voluntary response, whatever the distance. We do not think Paul could have written as he did to Philemon and not have sent Onesimus.

A third argument has to do with Paul's request for lodging with Philemon ( v. 22). Would he have made such a request when so many miles and days away? But once we accept Paul's intent to visit Colosse (perhaps to deal with the heresy) and consider his graciousness in dealing with Philemon, the request seems reasonable enough.

A fair case can be made for Ephesus, but we hold that the case for Rome is the stronger alternative.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

COLOSSIANS

Bruce, F.F. The Epistles to the Colossians, to Philemon, and to the Ephesians . Grand Rapids: Eerdmans, 1984.

Lohse, Eduard. Colossians and Philemon . Philadelphia: Fortress, 1971.

Melick, Richard. Philippians, Colossians, Philemon . Nashville: Broadman, 1991.

O'Brien, Peter. Colossians, Philemon . Waco: Word Books, 1982.

Patzia, Arthur. Ephesians, Colossians, Philemon . Peabody, MA: Hendrickson, 1984.

Pokorn΄y, Petr. Colossians, A Commentary . Peabody, MA: Hendrickson, 1991.

Weed, Michael. The Letters of Paul to the Ephesians, Colossians, and Philemon . Austin: Sweet, 1971.

-College Press New Testament Commentary: with the NIV

College: Colossians (Outline)

OUTLINE

SALUTATION - 1:1-2

I. THANKSGIVING - 1:3-8

II. PAUL'S PRAYER FOR THE COLOSSIANS - 1:9-14

III. THE HYMN ABOUT CHRIST - 1:15-20

IV. THE HYMN APPLIED - 1:21-23

V. PAUL'S MINISTRY TO THE CHURCHES AND TO THE COLOSSIANS - 1:24-2:5

A. Paul's Labors in God's Power - 1:24-29

B. Warning Against Being Deceived - 2:1-5

VI. RECEIVING CHRIST AS LORD - 2:6-15

A. Continue in Christ: Don't Be Deceived! - 2:6-8

B. "In Christ" - 2:9-12

C. Death to Life - 2:13-15

VII. WARNINGS AGAINST THE HERESY - 2:16-23

A. Don't Lose the Prize! - 2:16-19

B. Shun Worldly Rules! - 2:20-23

VIII. SEEK THE THINGS ABOVE - 3:1-4

IX. THINGS TO PUT TO DEATH - 3:5-11

X. THINGS TO PUT ON - 3:12-17

XI. RULES FOR THE CHRISTIAN HOUSEHOLD - 3:18-4:1

A. Husbands and Wives - 3:18-19

B. Children and Fathers - 3:20-21

C. Slaves and Masters - 3:22-4:1

XII. FINAL EXHORTATIONS TO PRAYER AND PROPER BEHAVIOR - 4:2-6

XIII. FINAL INSTRUCTIONS AND GREETINGS - 4:7-18

A. Tychicus and Onesimus - 4:7-9

B. Greetings - 4:10-15

C. Concluding Instructions - 4:16-18

-College Press New Testament Commentary: with the NIV