COLOSSIANS

COLOSSIANS
INTRODUCTION TO COLOSSIANS
As has already been detailed in the Life for Today Study Bible Notes, Introduction to
Ephesians, the epistle to the Colossians and Paul’s epistle to the Ephesians are
remarkably similar. Therefore, Paul’s teaching can be better understood by closely
comparing them with each other.
Paul stated his purpose for writing this letter very clearly in Colossians 2:1-8. He
wanted to make sure they had a full revelation of Christ and what He had
accomplished for them, while warning them against false teaching. Paul believed
that the Colossians’ best defense against false teaching was for them to be fully
aware of all they had in Christ. So, in the remainder of Colossians 2 and into
Colossians 3, Paul expounded on the completeness we have in Christ. Paul
exhorted the Colossians to a holy lifestyle and concluded with instructions to
parents, children, slaves, and masters, as he did in the letter to the Ephesians.
BACKGROUND
Colosse was just fourteen miles from Laodicea, one of the seven churches of Asia to
whom John wrote the book of Revelation (Revelation 1:4 and 3:14-22), and about
100 miles east of Ephesus (see note 3 at Acts 18:19). Colosse was an important city
in Phrygia (see note 15 at Acts 2:9) on the upper Lycus River in what is known today
as south-central Turkey. It served as a trading center at a crossroads on the main
highway from Ephesus to the east.
Colosse was close to Hierapolis (Colossians 4:13) and Laodicea, both of which are
mentioned in the New Testament. Colosse was known as a prosperous city as early
as the fifth century B.C., but by the start of the Christian era, it was beginning to be
eclipsed by its two neighbors.
In A.D. 61, the cities of the Lycus Valley suffered a devastating earthquake.
Laodicea, which is mentioned four times in this letter (Colossians 2:1; 4:13, and 15-
16) and twice in the book of Revelation (Revelation 1:11 and 3:14), suffered the
greatest damage. They rebuilt the cities, but Colosse was increasingly
overshadowed by Laodicea and Hierapolis. However, it retained considerable
importance into the second and third centuries A.D. Later, the population of Colosse
moved to Chonae (modern Honaz), three miles to the south.
THE RECIPIENTS
There is no mention in the book of Acts that Paul ever went to the city of Colosse, a
city of Asia Minor (see note 3 at Acts 16:6). In fact, Paul mentioned in Colossians
2:1 that the people of Colosse had not seen his face. Therefore, it can be assumed
that the Colossians were some of those to whom the Gospel had been taken while
Paul preached in Ephesus for three years (Acts 20:17 and 31). Acts 19:10 says that
the Gospel spread from Ephesus (Acts 19:1) into all of Asia.
Since Ephesus was a capital city, the Colossians would have done business there,
and the Ephesians would have traveled to Colosse as well. It appears that
Epaphras, who was from Colosse (Colossians 4:12), was a convert of Paul’s
preaching in Ephesus. He returned home to Colosse and shared the Gospel with
others, thus beginning the church there (Colossians 1:7).
AUTHORSHIP
The author of this epistle is Paul the apostle, as stated in Colossians 1:1, 23; and
4:18. Early church leaders such as Eusebius (A.D. 330), Origen, Tertullian, and
Irenaeus all attested to Paul as its author. Colossians is one of the four prison
epistles written by Paul, the others being Ephesians, Philippians, and Philemon.
DATE AND PLACE OF WRITING

Paul wrote this letter from prison (Colossians 4:3, 10, and 18). It is commonly
believed that this took place during his imprisonment in Rome. The earliest this
epistle could have been written would be A.D. 61, and some believe it may have
been written as late as A.D. 64 (see Life for Today Study Bible Notes, Introduction to
Ephesians, Date and Place of Writing). Epaphras, who was a Colossian (Colossians
4:12), was the bearer of this letter and apparently the one who took the Gospel to
the Colossians (Colossians 1:7).
CHAPTER 1
NOTE 1 AT COLOSSIANS 1:1:
In nine of Paul’s thirteen epistles, he designated himself as an “apostle.” Paul did not
choose to be an apostle or confer this honor upon himself. He saw and received his
commission to be an apostle from the risen Christ (Acts 9:3-6, 22:6-15; 1
Corinthians 9:1, and 15:8-9), and showed the signs of an apostle by miraculous
power (2 Corinthians 12:12).

Timothy is first mentioned in the New Testament in Acts 16:1, where he was
described as a disciple whose mother was a Jewish believer and his father was a
Greek. Paul first met Timothy on his second missionary journey (Acts 19:22), and
that led to a special bond that lasted throughout Paul’s ministry. Paul referred to
Timothy as “my own son in the faith” (1 Timothy 1:2), “my workfellow” (Romans
16:21), one of the “servants of Jesus Christ” (Philippians 1:1), “our brother” (2
Corinthians 1:1), and “my dearly beloved son” (2 Timothy 1:2). Although Paul was in
prison, Timothy was still with him. Paul’s feelings for Timothy are best expressed in
Philippians 2:20-22 - “For I have no man likeminded, who will naturally care for your
state. For all seek their own, not the things which are Jesus Christ’s. But ye know
the proof of him, that, as a son with the father, he hath served with me in the
gospel.”
It was to Timothy that Paul wrote his last letter from Rome (2 Timothy 4:6-8),
encouraging Timothy to fulfill his ministry (2 Timothy 4:5).

The greeting “Grace be unto you and peace” or its equivalent is used in all of Paul’s
thirteen epistles (Romans 1:7, 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3,
Ephesians 1:2, Philippians 1:2, this verse, 1 Thessalonians 1:1, 2 Thessalonians
1:2, 1 Timothy 1:2, 2 Timothy 1:2, Titus 1:4, and Philemon 3). God the Father and
Jesus Christ are always the source of these great spiritual blessings.

All of Paul’s epistles, with the exception of Galatians and Titus, begin with
thanksgiving to God (Romans 1:8, 1 Corinthians 1:4, 2 Corinthians 1:3, Ephesians
1:16, Philippians 1:3, this verse, 1 Thessalonians 1:2, 2 Thessalonians 1:3, 1
Timothy 1:12, 2 Timothy 1:3, and Philemon 4). Thanksgiving to God was
characteristic of Paul’s letters and prayers (Ephesians 1:16 and this verse).
Thanksgiving in the early church was expressed regularly to God and was a natural
part of Christian worship (1 Corinthians 14:16-17; Philippians 4:6; Colossians 2:7,
and 4:2). Thanksgiving was expressed to God for such things as deliverance from
enemies (Psalms 44:7), His goodness and mercy (Psalms 100:4-5), His grace and
acceptance of us through Christ (Ephesians 1:6), forgiveness of our sins and healing
for our bodies (Psalms 103:2-4 and Luke 17:15-16), Christ’s deliverance of the
believer from the principle of sin (Romans 6:17-18), the unspeakable gift of grace in
Christ (2 Corinthians 9:15), and the like precious faith of all Christians (Romans 1:8).
Thanksgiving is expressed through His saints (Psalms 145:10), people’s lips

(Hebrews 13:15), the righteous (Psalms 140:13), and prayer (Colossians 4:2).

Notice that Paul heard of the Colossians’ faith. Colossians 1:7 reveals that it was
Epaphras who gave Paul this report. Paul did not preach the Gospel to the people in
Colosse personally. This body of believers was a byproduct of his ministry in
Ephesus. Either people from Colosse came to Ephesus, which was the main city of
that region, and heard the Gospel and took it back to Colosse, or some of the
Ephesians who received the Gospel took it to Colosse.
Because of the mention of Epaphras in Colossians 1:7 as “a faithful minister of

Christ” to the Colossians, it has been supposed that Epaphras was the vessel God
used to preach the Gospel in Colosse. Colossians 4:12 says that Epaphras was
from Colosse. See note 10 at Colossians 1:7.

One of the visible fruits of faith is love. Paul stated, “For in Jesus Christ neither
circumcision availeth any thing, nor uncircumcision; but faith which worketh by love”
(Galatians 5:6).
John Wesley (1703-1791), the primary figure in and founder of Methodism in the
eighteenth century, believed that love, not faith, became the final goal of our
salvation. Faith is the “handmaid of love.... Biblical faith, for Wesley, is so entangled
with love...that it does not exist without [it].... True Christianity is to ‘have the mind of
Christ,’ which is demonstrated in love for God and neighbor. The real freedom of the
Christian is not the freedom from guilt or release from the pangs of hell but the
freedom to love with the love of God Himself shed abroad in the heart by the
indwelling Holy Spirit. In his ‘Plain Account,’ Wesley summarized freedom as
‘nothing higher and nothing lower than this...love governing the heart and life,
through all our tempers, words, and actions’” (Five Views on Sanctification,
Zondervan Publishing; brackets mine).
Christ’s love not only brings people to Himself (Romans 2:4), but it is the force that
reaches out to others (1 John 4:20). Paul thanked God for the love that the
Colossians had shown to each other. “True saving faith is more than a conviction of
the mind. It transforms the heart to love” (MacArthur New Testament Commentary,
Volume 12, p. 19).

The Gospel gave the Colossians such a hope of the future (in heaven) that it
actually affected their present lives. It was this that Paul gave thanks for (Colossians
1:3).

The Gospel is a universal message for all mankind. It encompasses all ethnic and
cultural groups. It is the good news from God that He has come to seek and to save
those who are lost (Matthew 18:11-14 and Luke 19:10).
The Scripture repeatedly conveys that this message is for all people, of all ages, in
all nations: “And this gospel of the kingdom shall be preached in all the world for a
witness unto all nations” (Matthew 24:14). “Go ye therefore, and teach all nations”
(Matthew 28:19). “And the gospel must first be published among all nations” (Mark
13:10). “And he said unto them, Go ye into all the world, and preach the gospel to
every creature” (Mark 16:15). “And that repentance and remission of sins should be
preached in his name among all nations” (Luke 24:47). “And ye shall be witnesses
unto me...unto the uttermost part of the earth” (Acts 1:8). “And be not moved away
from the hope of the gospel, which ye have heard, and which was preached to every
creature which is under heaven” (Colossians 1:23). “Having the everlasting gospel to
preach unto them that dwell on the earth, and to every nation, and kindred, and
tongue, and people” (Revelation 14:6).

The Gospel is not only universal in its scope, but it is also alive and produces fruit
(Matthew 13:8 and James 3:17). Such spiritual fruit consists of the conversion of
people’s lives (Romans 1:13); eternal life (John 4:36); the life of Christ manifested in
the believer (John 15:4-5); holiness (Romans 6:22); the evidence of repentance in
people’s lives (Matthew 3:8 and 7:20); good works (Colossians 1:10); thanksgiving
to God (Hebrews 13:15); love, joy, peace, longsuffering, gentleness, faith,
meekness, and temperance (Galatians 5:22-23); and goodness, righteousness, and
truth (2 Corinthians 9:10, Ephesians 5:9, and Philippians 1:11).

Epaphras is mentioned three times in the New Testament (this verse, Colossians
4:12; and Philemon 23).
The word “fellowservant,” as Paul described Epaphras in this verse, is used ten
times in the New Testament (Matthew 18:28-29, 31, 33, 24:49; Colossians 1:7, 4:7;
Revelation 6:11, 19:10, and 22:9) and means “one who serves the same master with
another...one who with others acknowledges the same Lord” (Thayer’s Greek-
English Lexicon). Paul connected Epaphras’ ministry with his own by using this term.
Colossians 4:12 says Epaphras was “one of you,” meaning that Epaphras was a
Colossian. Putting this together with this verse, which says Epaphras was “for you a
faithful minister of Christ,” implies that Epaphras was the one who brought the
Gospel to Colosse.
In Philemon 23, Paul called Epaphras “my fellowprisoner in Christ Jesus.” It is not
known if this is literal, or if he was simply saying Epaphras was a fellow believer in
Jesus.

Faithfulness is a prized characteristic that separates godly ministers from all the rest.
Faithfulness carries the idea of being loyal, reliable, and having or being full of faith.
Paul spoke of only a few of his associates as faithful, such as Tychicus (Ephesians
6:21 and Colossians 4:7), Epaphras (this verse), Onesimus (Colossians 4:9), and
Timothy (1 Corinthians 4:17). Faithfulness is a fruit of the Holy Spirit (Galatians 5:22)
and must be developed in our lives as we look unto Him.

This is speaking of Epaphras (see note 11 at Colossians 1:7) as the one who
declared the love of the Colossians for the Apostle Paul and his company.

The Colossians had never met Paul, yet they loved him. To a person who doesn’t
know God’s kind of love, that would be impossible. But God’s love doesn’t know the
limitations of carnal love. This love was “in the Spirit.” The Lord knew Paul and loved
him, and the Holy Spirit within the Colossians was releasing that love toward Paul.

Paul had just spoken about how Epaphras expressed the Colossians’ love for him.
Here, he was saying that he loved them also and expressed that love through
praying for them.

Two prominent and distinct characteristics found in the lives of the apostles were
that they gave themselves continually to prayer and to the preaching and teaching of
God’s Word (Acts 6:4).
Before the Apostle Paul began his instruction to the Colossians, we are privileged to
see into his prayer life (Colossians 1:9-14). Sometimes we have a tendency to think
that people’s lives cannot be touched by us without us physically being there. Paul
showed us that through prayer, God will impart such things as knowledge, wisdom,
understanding, and strength in helping others in their spiritual walk, even without the
physical presence of an individual.
The Scripture says that the prophetess Anna “served God” night and day through
prayer (Luke 2:36-37). When used in establishing others in Christ, prayer is an
awesome tool that is often overlooked. Trusting faith in God is a vehicle that works
on the behalf of others.

Paul’s desire was that the Colossians might be filled with the knowledge of God’s
will. The word “filled” means “to put into as much as can be held” (Merriam-Webster
Dictionary). Such knowledge is to permeate all of one’s being.

Knowledge of God’s will is foundational in developing Christian conduct and
character. The first thing Paul desired for the Colossians was that they be filled with
the knowledge of God’s will. Only then would they be able to “walk worthy of the
Lord” and be “fruitful in every good work” (Colossians 1:10). There is no way people
can fulfill God’s will if they don’t know what it is. The starting point for all Christians
must be understanding God’s will for them.
How can people obtain such knowledge? The first step is to desire it. Jeremiah
29:13 says, “And ye shall seek me, and find me, when ye shall search for me with all
your heart.” People ask the Lord for knowledge of His will but don’t receive, because
they aren’t seeking with all their heart. No one who has ever sought the
Lord with all their heart has ever been disappointed.
Second, the Holy Spirit is the dispenser of God’s wisdom. It is through Him that we
know the things God has revealed to us (1 Corinthians 2:10-12). One of the primary
ministries of the Holy Spirit is to reveal God’s will to us (John 16:13). There has to be
a dependency on the person of the Holy Spirit (see note 4 at 1 Corinthians 2:9, note
5 at 1 Corinthians 2:10, note 6 at 1 Corinthians 2:11, note 7 at 1 Corinthians 2:12,
and note 8 at 1 Corinthians 2:13).
Finally, we must study the Scriptures because they reveal the will of God concerning
our actions and attitudes. To be filled with the knowledge of God’s will, we must be
filled with God’s Word. God’s Word is His will! Those who are ignorant of God’s
Word will be ignorant of God’s will.

Notice that Paul desired for the Colossians to be filled with spiritual
understanding. There is a big difference between carnal understanding and spiritual
understanding. All spiritual understanding originates from and conforms to God’s
Word. Any reasoning that violates God’s Word is not spiritual understanding.
The Greek word for “wisdom,” “SOPHIA,” is used fifty-one times in the New
Testament, including six times in Colossians (Colossians 1:9, 28; 2:3, 23; 3:16; and
4:5). Wisdom is more than just knowledge; it is the ability to use knowledge
correctly.
The Greek word “SUNESIS” was translated “understanding” a total of six times in
the New Testament (Mark 12:33; Luke 2:47; 1 Corinthians 1:19; Colossians 1:9, 2:2;
and 2 Timothy 2:7). It literally means “a mental putting together” (Strong’s
Concordance).
The words “wisdom” and “understanding” are used in combination a total of fifty-
three times in Scripture. To utilize our facilities fully, wisdom and understanding have
to work together.
These terms can be explained in relation to a computer. The mind is like the
hardware of a computer. It has the capacity to store all kinds of information, but it is
useless without software and data. The understanding is the data, and wisdom is the
software that allows us to retrieve, combine, and put out that information.

Being filled with the knowledge of God’s will as Paul described in the previous verse
results in all the benefits listed in this verse and also those of Colossians 1:11. There
is no way we can walk worthy of the Lord, please Him, and be fruitful if we don’t
know His will. Knowing God’s will is not a one-time experience. We increase in the
knowledge of His will.
As we experience these blessings, then the results will be as Colossians 1:11

describes. We will be strengthened through God’s power “unto all patience and
longsuffering with joyfulness.”

Being filled with the knowledge of God (Colossians 1:9) results in a lifestyle that is
pleasing unto the Lord.
“Walk,” in the Scriptures, is many times used figuratively to indicate a pattern of

conduct, or lifestyle (1 John 1:7, 2 John 6, and 3 John 3-4). Here, it also suggests
acting in conformity to our union with Christ (Romans 7:4). We are to walk “worthy”
of the Lord, the Greek term “AXIOS.” AXIOS comes from a word meaning a lifestyle
of “equal weight” to the object with which it is compared (Mounce’s Complete
Expository Dictionary of Old and New Testament Words).
So, how could we possibly “walk worthy of the Lord”? The answer is that we can’t if
we try in our own strength. Jesus said, “Without me ye can do nothing” (John 15:5),
and with Him, you “can do all things” (Philippians 4:13). The secret to the Christian
life is living from the strength and resources of Christ Himself (Galatians 2:20). As
Martin Luther (1483-1546) stated in one of the most powerful hymns of the
Protestant Reformation, “A Mighty Fortress Is Our God,” “Did we in our own strength
confide, / our striving would be losing, / were not the right man on our side, / the man
of God’s own choosing.”

Paul stated, “That ye might walk worthy of the Lord unto all pleasing.” The Greek
word for “pleasing” used here is “ARESKEIA,” and it means a “desire to please”
(Thayer’s Greek-English Lexicon).
What pleases the Lord? Hebrews 11:6 says, “But without faith it is impossible to
please him.” Therefore, faith certainly pleases the Lord. This God-pleasing faith is
specifically a faith in God’s grace and not in our acts of holiness. If our faith is in our
actions, then that type of faith is not pleasing to the Lord (Romans 8:8).
Once our faith for justification is in the Lord and not in ourselves, then there are
things we can do that are pleasing to the Lord. Colossians 3:20 says that children
obeying their parents is “well pleasing unto the Lord.” Doing good and giving of our
finances is pleasing to the Lord (Hebrews 13:16). Offering prayers, especially for all
in authority, pleases the Lord (1 Timothy 2:2-3, New International Version).
Basically, a lifestyle consistent with the Word pleases God if it originates from a
heart of love and faith.
Hebrews 11:5 states that before Enoch’s translation, he pleased God. Therefore,
pleasing the Lord is possible and has great reward. We need to “find out what
pleases the Lord” (Ephesians 5:10, NIV; emphasis mine).

In this verse, the emphasis is upon every good work bearing fruit. We could say that
Paul was praying that the Colossians’ lives would produce all kinds of good works
through their union with Christ and that their lives would continue to keep growing
and producing this fruit. Good works are often spoken of as being the fruit, not the
root, of our salvation (Ephesians 2:8-10 and 1 John 3:10; see note 2 at Romans
6:22 and note 2 at Galatians 6:12).
The Scripture describes “fruit” in a variety of ways. Among them are the following:
- fruit in keeping with repentance (Matthew 3:8)
- good and evil fruit (Matthew 7:17)

- fruits of the kingdom of God (Matthew 21:43)
- fruit unto eternal life (John 4:36)
- the fruit of abiding in Christ’s life (John 15:5)
- fruit of discipleship (John 15:8)
- the fruit, or harvest, of souls (Romans 1:13)
- fruit unto holiness (Romans 6:22)
- fruit unto God (Romans 7:4)
- fruits of righteousness (2 Corinthians 9:10)
- the fruit of the Holy Spirit (Galatians 5:22-23)
- fruit of goodness, righteousness, and truth (Ephesians 5:9)
- fruit of one’s labor (Philippians 1:22)
- fruit of giving (Philippians 4:17)
- fruit of the Gospel (Colossians 1:6)
- being fruitful in good works (this verse)
- the fruit of our lips giving thanks to God (Hebrews 13:15)

Even Jesus had to increase in knowledge (Luke 2:52). That’s an awesome truth.
Jesus was God in the Spirit, but He had a physical mind that had to be educated. He
had to be taught how to walk, talk, eat, and so forth. At twelve years of age, He was
not only teaching the teachers in the temple, but He was also asking them questions
(Luke 2:46). If Jesus had to grow in wisdom, how could any of us think that we have
it all figured out?

The Greek word “DUNAMOO,” which was translated “strengthened” here, is a
present participle, signifying continuous action. That means God doesn’t just
strengthen us one time; it is a continuous process.
The laws of gravity don’t stop when a plane flies. The plane must continuously
produce thrust to stay in flight. If the engines are cut off, the plane will begin to fall.
Likewise, Satan’s warfare against us doesn’t stop just because we are born again. If
we aren’t continuously strengthened by the power of God, we are headed downward
as surely as a plane whose engines have quit (see notes 5-6 at Ephesians 3:16).

Where does this might come from? It comes from God, of course, but it comes
through the Holy Spirit. Acts 1:8 says, “Ye shall receive power, after that the Holy
Ghost is come upon you.” The same Greek word that was translated “power” in Acts
1:8 was translated “might” in this verse.

The word “longsuffering” is primarily denoting self-restraint. The Expository
Dictionary of Bible Words (p. 478) says this Greek word, “MAKROTHYMIA,”
“focuses our attention on restraint: that capacity for self-control despite
circumstances that might arouse the passions or cause agitation.”
Patience and long-suffering are closely related. However, it seems that long-
suffering is used more in relationships and involves forbearance, endurance, and
slowness in avenging wrongs.

Sometimes people mistake tolerance of others or situations as patience and long-
suffering, but there is a difference. The difference is joy. It is easy to distinguish the
counterfeit patience and long-suffering that the world offers, because it lacks this
critical ingredient. We are miserable when we try to operate in temperance from the
flesh. In fact, tolerance is about the best we can do on our own to bear with
situations and people. When we are strengthened by the glorious power of God’s
might, we can move into true patience and long-suffering that actually rejoices
before the desired end comes into view.

Notice that Paul said the Father “hath made us meet” (emphasis mine). The
Lord is not going to enable us in the future. He’s already done it. As John 1:12 says,
“But as many as received him, to them gave he power to become the sons of God.”
The Greek word for “meet” is “HIKANOO,” and it means “to make sufficient [or]
render fit” (Thayer’s Greek-English Lexicon, brackets mine) to partake of God’s
inheritance for the saints. We, as children of God, have been supernaturally enabled
to manifest the blessings of our inheritance. The New International Version says
“has qualified you.” The ability is there; we just have to use it.

An “inheritance” is actually an “allotted portion” (Thayer’s Greek-English Lexicon). It
is described as “eternal life” in Matthew 19:29 - “And every one that hath forsaken
houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for
my name’s sake, shall receive a hundredfold, and shall inherit everlasting
life” (emphasis mine). Thayer’s Greek-English Lexicon describes it as “the part
which one will have in eternal salvation...eternal salvation itself...i.e. the eternal
salvation which God has assigned,” and all the benefits and blessings of which it
consists.

“Who hath delivered” us is in the Greek aorist tense. This means that the action
spoken of is to be viewed as complete, as a whole, or as a one-time action. The
Christian life is walking by faith in accordance with that which God’s grace has
already freely given. Romans 6:11 states, “Likewise reckon ye also yourselves to be
dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” We don’t
reckon ourselves as becoming dead to sin; instead, we reckon ourselves already
dead, because we are dead through Jesus Christ our Lord. We are not heading
toward victory; we are coming from a victory–the victory of Christ over the devil,
which has already taken place.
Since we have already been delivered “from the power of darkness,” Satan does not
have any real power over us. His only weapons are deception and intimidation.
Those who know the truth this verse is presenting have nothing to fear.

The Greek word for “translated” is “METHISTEMI,” and it means to “remove from
one place to another...of change of situation or place” (Thayer’s Greek-English
Lexicon). It is used of a steward being “put out” of his stewardship (Luke 16:4), of
Saul being “removed” from his kingdom (Acts 13:22), of Paul turning people away
from idols (Acts 19:26), of faith removing mountains (1 Corinthians 13:2), and of
being “translated” from the power of darkness (this verse). This verb is relating the
fact of the believer being totally removed from the kingdom of darkness and brought
into the kingdom of God’s dear Son.

The Greek word that was translated “redemption” here is “APOLYTROSIS,” and it
means “a buying back, a setting free by paying a ransom price” (The Bible
Knowledge Commentary: New Testament Edition). APOLYTROSIS was used in the
following scriptures: Luke 21:28; Romans 3:24, 8:23; 1 Corinthians 1:30; Ephesians
1:7, 14, 4:30; this verse; Hebrews 9:15, and 11:35. God created us for Himself, but
we sold ourselves into slavery to the devil. The Lord bought us back through the
precious blood of Jesus Christ. The Lord illustrated this in the Old Testament
through the prophet Hosea (Hosea 1:2-3 and 3:2).

It is through Christ’s blood that redemption has been provided. No amount of effort,
human works, or mankind’s own righteousness could bring the divine favor that we
needed. Therefore, Christ’s blood was a gift of divine provision in payment for our
sin.
In the Old Testament, we see that sin was so serious, it demanded punishment by
death. Ezekiel 18:20 states, “The soul that sinneth, it shall die.” The shedding of
blood in the O.T. sacrifices symbolized this death penalty. The blood of Jesus was
not symbolic but the actual life of God (Leviticus 17:11) that purchased our
redemption.
The Scriptures mention a number of things that the blood of Jesus accomplished for
us: it purchased the church of God (Acts 20:28), it instituted the New Covenant (1
Corinthians 11:25), it brought us close to God (Ephesians 2:13), and it provided
peace (Colossians 1:20). The blood of Jesus purges our consciences (Hebrews
9:14), gives us boldness to enter into the holy place (Hebrews 10:19), and cleanses
us of all sin (1 John 1:7 and Revelation 1:5). It enables us to overcome the devil
(Revelation 12:11) and provides propitiation (Romans 3:25), justification (Romans
5:9), remission (Hebrews 9:22), sanctification (Hebrews 13:12), and eternal
redemption (Ephesians 1:7, this verse, and Hebrews 9:12).

The forgiveness of sins is one of the great themes of the Bible. There is so much
that Scripture says about it that it would take volumes of books to adequately deal
with the subject. Suffice it to say that the blood of Jesus is what provided us with the
forgiveness of sins. That sacrifice was so great that it outweighed all our sins. It
covered all the sins of the world–past, present, and future (see note 11 at Romans
4:8).
The forgiveness of our sins is not the ultimate goal of our salvation; it is just a
necessary step. The real goal of salvation is relationship with the Father (see note
94 at John 17:3), and sin is a barrier to that relationship. Sin had to be dealt with,
and it was, through the blood of the Lord Jesus Christ. But those who stop with the
forgiveness of sins and don’t go on into eternal life are missing the heart of
salvation. Our sins have been forgiven so that we may enter into intimacy with the
Lord.

The Greek noun for “image” used here is “EIKON.” EIKON was used twenty-three
times in twenty verses in the New Testament: Matthew 22:20 [once]; Mark 12:16
[once]; Luke 20:24 [once]; Romans 1:23 [once], 8:29 [once]; 1 Corinthians 11:7
[once], 15:49 [twice]; 2 Corinthians 3:18 [once], 4:4 [once]; Colossians 1:15 [once],
3:10 [once]; Hebrews 10:1 [once]; Revelation 13:14-15 [four times], 14:9 [once], 11
[once], 15:2 [once], 16:2 [once], 19:20 [once], and 20:4 [once]. This Greek word
means “a likeness, i.e. (literally) statue, profile, or (figuratively) representation,
resemblance” (Strong’s Concordance).
It was not in the physical realm that Jesus was the image of God. Jesus’ physical
body was plain. Isaiah said that there was no beauty in Jesus that we should desire
Him (Isaiah 53:2). Paul said in Philippians 2:7 that Jesus’ physical body was “made
in the likeness of men.” Jesus totally represented the Father in actions, nature, and
character. Jesus said, “He that hath seen me hath seen the Father” (John 14:9).
Jesus gave us an exact image (Hebrews 1:3) of the Father’s heart.
We are predestined “to be conformed to the image of his Son” (Romans 8:29). As
surely “as we have borne the image of the earthly, we shall also bear the image of
the heavenly” (1 Corinthians 15:49), and we don’t have to wait for eternity for this to
happen. As we now behold the glory of the Lord, we “are changed into the same
image from glory to glory” (2 Corinthians 3:18).

God the Father is invisible to our natural senses, but He has and will be seen (see
note 5 at John 4:24).

Some people have tried to use this term “firstborn” to argue that Jesus was a
created being and not the Creator. That is not true. “Firstborn” is used here in the
sense of first in importance (see note 3 at Romans 8:29). This is verified by the
context of this verse (see Colossians 1:18) where Paul said Jesus was to have the
preeminence in all things.
The Greek term for “first created” is “PROTOKTISIS,” whereas the Greek word for
“firstborn,” used here, is “PROTOTOKOS.” These are two entirely different words. It
is significant that in this verse, the Apostle Paul deliberately avoided using the Greek
term for “first created” and instead chose the Greek word for “firstborn.” Jesus “is
before all things, and by him all things consist” (Colossians 1:17).
In Bible days, the Jews understood the term “firstborn” to refer to position and rank.
In other words, the firstborn (according to Jewish custom) was his father’s heir. All
that his father possessed was his. This term signifies that the Son is the “appointed
heir of all things” (Hebrews 1:2). Taken in context, this passage clearly reveals that
all things in heaven and earth were created by the Son and for the Son (Colossians
1:16-17). By virtue of this fact, the Son stands as Ruler, Creator, and Firstborn.

The Today’s English Version translated this verse in the following manner: “Christ is
the visible likeness of the invisible God. He is the first-born Son, superior to all
created things.” The German Common Language Version translated this verse as
“In the Son the invisible God became visible for us.”

The reason that Jesus is preeminent (Colossians 1:18) over all creation is that He is
the Creator. This includes things in heaven and things on earth, whether visible or
invisible. Christ created the material universe as well as thrones, dominions,
principalities, and powers. These refer to the various ranks of angels. Instead of
Jesus being an angel, as some cults teach, Jesus is the Creator of angels, and as
such, angels are commanded to worship Him (Hebrews 1:6).
If Jesus is only an angel, as the Jehovah’s Witness cult teaches, then angels are
guilty of committing a most serious sacrilegious act by worshiping Him (Hebrews
1:6). Furthermore, if Jesus was a created creature as some cults teach, then angels
are guilty of creature worship. Nehemiah 9:6 states that angels worship Jehovah.
This again is proof of the deity of Christ.

Jesus created all things, whether visible or invisible. This is referring to all things
whether physical or spiritual.

These four levels of authority (thrones, dominions, principalities, and powers)
include physical and spiritual kingdoms. Of course, all physical kingdoms are inferior
to Christ, but so are all spiritual forces, whether angelic or demonic. Principalities
and powers were specifically mentioned in Ephesians 6:12 as different levels of
authority in Satan’s kingdom (see note 6 at that verse).

Everything was not only created by Jesus but for Jesus. Revelation
4:11 says it this way: “Thou art worthy, O Lord, to receive glory and honour and
power: for thou hast created all things, and for thy pleasure they are and were
created.”
Even spirits that are now demonic were originally created for God’s pleasure. This
reveals that God did not create these spirits the way we now see them. There has
been a rebellion among spirit beings that has produced their depraved natures and
actions. God did not create them that way.

Christ is the One through whom all things were made (John 1:3, 1 Corinthians 8:6,
Ephesians 3:9, and Hebrews 1:1-2). He is also the One by whom all things continue
to exist (Acts 17:28 and Hebrews 1:3).
In the New World Translation, the Bible used by the Jehovah’s Witnesses, this verse
is translated as: “he is before all [other] things and by means of him all [other] things
were made to exist.” This is an attempt to prove that Jesus was Himself created and
then used as an agent to bring forth the remaining creation. The word “other” is
deliberately inserted twice in the New World Translation, and this totally changes the
meaning of the whole text. Scholars have exposed this dishonest rendering, as any
Greek text will show that no such word as “other” appears in the Greek.
This is an attempt by man to put Christ on the level of created things. What the
scripture is really saying is that Jesus Christ (the Word, John 1:1) was before
creation and that through Him, all creation was brought forth and now exists.

Christ is not only the Creator, but He is also the head of the church. Scripture
describes the church as a family (Ephesians 3:15), a vineyard (Matthew 20:1-16), a
kingdom (Matthew 5:20, Luke 17:20-21, and Colossians 1:13), a building (1
Corinthians 3:9 and Ephesians 2:21), a flock (John 10:1-16, Acts 20:28, and 1 Peter
5:2-3), and a bride (Revelation 21:2, 9; and 22:17). The description of Christ’s
church as His body has no Old Testament equivalent. The church is a living
organism, and as such, it has life, with its head being Christ Jesus. As head, He is
Chief, Supreme, and Lord of His Church.

This is another passage that those who do not believe in the deity of Christ try to use
to “dethrone” Christ (see note 5 at Colossians 1:16 and note 9 at Colossians 1:17).
This is not speaking of Jesus as having a beginning like other creatures; this is
speaking of Christ’s resurrection. He was the beginning of a whole new species of
beings that had never existed before. These are the new creations that Paul spoke
of in 2 Corinthians 5:17. Jesus Christ was the first person ever begotten from the
dead and raised in newness of life (Romans 6:4, see note 12 at Colossians 1:18).
It is also correct to speak of Jesus as “the beginning” if we are defining “beginning”
as “a source; an origin” (American Heritage Dictionary). This is the way “beginning”
is used in a number of scriptures referring to Jesus.

Jesus was not the first person to be raised from the dead. Elijah raised the widow’s
son from the dead (1 Kings 17:22). Elisha raised the Shunammite woman’s son from
the dead (2 Kings 4:35). One man came back to life when his body was tossed in
the tomb of Elisha and touched Elisha’s dead bones (2 Kings 13:21). Jesus raised
three people from the dead (Luke 7:15, Matthew 9:25, and John 11:44) prior to His
own resurrection.
However, no one had been resurrected as Jesus was. Jesus didn’t just come back
to life to have to die again; He was resurrected with a spiritual body (see note 13 at
1 Corinthians 15:44) that can never die (Romans 6:9). Jesus was also the first “born-
again” person. He not only had a glorified body, but He also had a spirit that had
been raised in newness of life (Romans 6:4).
1 Corinthians 15:20 refers to Jesus as the first fruits from the dead. That means He
was the first, but there are more to come. That is referring to all believers who have
been “born-again” (see note 2 at John 3:3). All Christians have new, born-again
spirits, and they will receive glorified bodies at the second coming of Christ.

The word “preeminence” was translated from the Greek word “PROTEUO,” and this
Greek word means “to be first (in rank or influence)” (Strong’s Concordance). The
American Heritage Dictionary defines “preeminent” as “superior to...all others;
outstanding.” This was what Paul was stressing–Jesus is Lord of all.

“Fulness” (“PLEROMA”) is used twice in Colossians in referring to the deity of Jesus
Christ (this verse and Colossians 2:9). The verb “KATOIKEO” (“dwell”) that was
used in conjunction with “fulness” here “speaks of the fact that all the divine fulness
is at home permanently in the Lord Jesus, at home in the sense that this divine
fulness was not something added to His Being that was not natural to Him, but that it
was part of His essential Being as part of His very constitution, and that
permanently” (Wuest’s Word Studies of the Greek New Testament, Volume 1, p.
187).
This is a very clear reference to the deity of our Lord Jesus Christ.

The peace that Paul was speaking of here is peace between God and man (see
note 2 at Romans 5:1). It was purchased with the awful price of Jesus’ blood. The
price paid was greater than the sum total of all of mankind’s sins. Therefore, total
and complete peace is now ours.

It is important not to interpret this passage in a way that would contradict the clear
teaching of other scriptures. Therefore, unrepentant people and fallen angels must
be excluded from the things that will be reconciled to God. Satan’s kingdom is
spoken of as being under the earth (Philippians 2:10) and in the lower parts of the
earth (Ephesians 4:9). So, all those damned to hell will not be ultimately reconciled
to God. This verse is speaking of all things in heaven and on earth coming back into
harmony with God.
The things on earth that will be reconciled to God include those individuals who have
put saving faith in Christ. The animal creation (Romans 8:19-21), as well as this
physical world, will be renovated and reconciled to God (Revelation 21:1). What are
the things in heaven that will be reconciled to God, if demonic powers are excluded?
Apparently sin affected not only people and this world, but the whole universe and
heaven itself. It is possible that the deterioration that we see evident in this world
extends throughout the heavens. The Scriptures speak of war in heaven where
Satan and his angels were cast out and down to the earth, and their place was
found no more (Revelation 12:7-9). This war may have caused scars on the
universe that will be purged. Whatever place Satan occupied must be vile and
therefore must be cleansed. Certainly, the demonic presence of Satan before the
throne of God (Job 1:6 and 2:1) brought some defilement to the glory of heaven.
Jesus will bring all of the creation in heaven and on earth back into the glorious
harmony that was originally intended.

Notice that this alienation and enmity between us and God is in our minds. It is not
God who rejected us. We rejected God by exalting our own wisdom above the
wisdom of God. Therefore, since our minds led us away from God, the renewing of
our minds must be part of the process of restoring us back to God (see note 15 at
Romans 8:6 and notes 7-9 at Romans 12:2).
At salvation, it is our spirits that are born again (see note 9 at 2 Corinthians 5:17).
Our minds are not instantly changed. In fact, we have to make our thinking change
by believing the truths of God’s Word. Since the alienation was in our minds, we will
continue to experience alienation even after we are born again, until our thinking
changes.
This reconciliation was accomplished through the death of our Lord Jesus
(Colossians 1:22). The awful price that was paid indicates the greatness of the debt.
This harmony wasn’t cheap and should not be taken lightly.

We are holy, blameless, and unreproveable in His sight. God is a Spirit and
sees us through our new, born-again spirits. Therefore, these three qualities are in
our spirits, not our flesh. If we are only looking for these things in the physical realm,
we will be disappointed and may even doubt that the Lord has really effected these
changes in us.
Our born-again spirits are already righteous and truly holy (see notes 17-18 at
Ephesians 4:24). This should be reflected in our physical lives, but as long as we are
in this world, it will never manifest itself to the degree that it already has in our
spirits. Praise the Lord that He sees us in Christ; i.e., in the spirit.

The word “if” used here makes our being holy, blameless, and unreproveable
conditional upon us continuing in the faith. This has led some to believe that we may
have been saved by God’s grace, but our actions keep us saved. That’s not so.
It’s our faith in what Jesus did for us that saved us, and our faith must continue to be
in Christ, not in ourselves, to maintain salvation. Our holiness, righteousness, and
justification are gifts that we receive in our spirits through Jesus. These things are
not irrevocable. We can’t lose our salvation through not being good enough, but we
can reject it. We weren’t forced to be saved, and the Lord won’t force us to stay
saved. We have to hold on to faith in Christ as our only hope of salvation (see note 4
at 1 Corinthians 15:2, note 4 at Galatians 4:11, and my note at Hebrews 6:4).

The Greek word that was translated “grounded” here, “THEMELIOO,” literally means
“to lay a basis for” (Strong’s Concordance). It was translated “founded” in Matthew
7:25 and Luke 6:48 in Jesus’ parable of the man who built his house upon the rock.
The house withstood the flood because it was “founded” upon a rock.
This same Greek word was translated “hast laid the foundation” in Hebrews 1:10,
speaking of Jesus laying the “foundation” of the earth. It was translated as “settle” in
1 Peter 5:10 and “grounded” in Ephesians 3:17.
Paul was describing someone who has a good foundation in and is well established
in the faith.

The English word “settle” was translated from the Greek word “HEDRAIOS,” and this
Greek word means “sedentary, i.e. (by implication) immovable” (Strong’s
Concordance). This is not describing people who are just acquainted with faith, but
those who are so well established that they can’t be moved from their faith in Christ.

Paul’s statement that the Gospel “was preached to every creature which is under
heaven” is not to be taken literally. This is not the case, because the Lord Jesus said
in Matthew 24:14, “And this gospel of the kingdom shall be preached in all the world
for a witness unto all nations; and then shall the end come.” The Gospel reaching
every person is one of the occurrences that will usher in the second coming of the
Lord, and that hasn’t happened yet. Paul himself said he tried to preach the Gospel
where Christ was not named (Romans 15:20); that means people who had not been
reached yet.
This statement is to be taken as a hyperbole; that is, an intentional exaggeration for

the purpose of emphasis. This is the same way children speak when they say, “But
Mom, everyone is doing it!” They don’t mean every single person is doing it, but they
are clearly exaggerating to make their point. They would not defend that statement
literally.
This is the same way Paul spoke earlier in this chapter in Colossians 1:6. He was
not claiming that every single individual in the world during his time had heard the
Gospel. But the Gospel was spreading so fast and so far that even the Pharisees of
Jesus’ day said, “Perceive ye how ye prevail nothing? behold, the world is gone after
him” (John 12:19). They certainly had not “gone after” Jesus, so this is understood to
be a hyperbole; i.e., an exaggeration to emphasize a point.

“THLIPSIS” is the Greek word that was translated as “afflictions” in this verse. It
literally means “pressure” (Strong’s Concordance). Afflictions, therefore, can be any
pressures that come against us because of our stand for Christ.

All of Christ’s sufferings did not end when He finished His earthly ministry. He still
takes the persecution of His people personally, as can be seen by His statement to
Saul on the road to Damascus: “Saul, Saul, why persecutest thou me?” (Acts 9:4).
He didn’t ask Paul why he was persecuting His people. He said, “Why are you
persecuting Me?” When we are persecuted for righteousness’ sake, it is actually
Christ who is being persecuted (see note 4 at Acts 9:4).
Therefore, Christ is still suffering persecution today when His people are persecuted
and will continue to do so until the establishment of His physical kingdom. The
persecutions that are still taking place today and will take place in the future are the
afflictions that are yet to come that Paul was speaking of here.

The specific mystery to which Paul was referring is explained in the next verse (see
note 5 at Colossians 1:27). When he said the mystery had “been hid from ages and
from generations,” he was speaking about the generations of people under the Old
Testament era. They didn’t understand the New Covenant mysteries that were
prophesied in the Old Covenant, because these mysteries could not be understood
apart from divine revelation (see note 4 at 1 Corinthians 2:9, note 5 at 1 Corinthians
2:10, and note 3 at 1 Corinthians 2:14).
In contrast, the New Testament believer has now had these mysteries made
“manifest.” The English word “manifest” was translated from the Greek word
“PHANEROO,” and this Greek word means “to render apparent” (Strong’s
Concordance). That which was hidden is now made apparent to those who receive
the ministry of the Holy Spirit (see note 35 at John 14:26).

The previous verse stated that this mystery (see note 5 at this verse) was made
manifest (see note 3 at Colossians 1:26) to the saints. Here, Paul was stating that
God not only wants us to know this mystery but also “the riches of the glory of this
mystery.” This is emphasizing that there is more than just a surface understanding of
this truth. We need to seek the fullness of this revelation.

What God desires for His New Testament saints to know that the Old Testament
saints could not know is “Christ in you, the hope of glory.” The coming of the
Messiah was predicted in the Old Testament, but the idea that He would actually
indwell us was beyond anyone’s imagination. However, the New Testament is clear
that Christ, by the Holy Spirit, takes up permanent residence in all believers
(Romans 8:9, 1 Corinthians 6:19-20, and Ephesians 2:22; see note 7 at 2
Corinthians 5:17).
This is a wonderful truth that some fail to fully appreciate. Solomon said at the
dedication of the temple, “But will God indeed dwell on the earth? behold, the
heaven and heaven of heavens cannot contain thee; how much less this house that
I have builded?” (1 Kings 8:27). We could say, “How much less this physical body?”
This is truly amazing!
The Lord’s commitment to indwell us and never leave us or forsake us (Hebrews

13:5) must be taken as an indication of His great love for us. If we continually
thought upon this with all its implications, how could we ever be lonely or
discouraged? We couldn’t! Depression and self-pity would cease! What would it
matter what others think of us if we truly understand how much Jesus thinks of us?
Our attitudes and fears reveal that this revelation of “Christ in us” is not a well-
established fact in most Christians. However, this verse makes it clear that our
Father wants to make “the riches of the glory of this mystery” known unto us. We
should all be seeking a greater revelation of this truth.

The Amplified Bible’s translation of this verse reads, “To whom God was pleased to
make known how great for the Gentiles are the riches of the glory of this mystery,
which is Christ within and among you, the Hope of [realizing the] glory.”
“Hope” was translated from the Greek word “ELPIS,” and ELPIS comes from the
word meaning “to anticipate, usually with pleasure” (Strong’s Concordance). On
other occasions, Paul said the Holy Spirit was the earnest, or down payment, of our
inheritance (2 Corinthians 1:22, 5:5; and Ephesians 1:14). Paul was saying that
Christ in us is a taste and guarantee of what is to come.

Paul’s preaching took on two forms: that of warning and that of teaching. “Warning”
carries the idea of cautioning, making aware of potential danger, notifying to stay
away, or admonishing as to action. “Teaching” is instructing, training, and imparting
knowledge and spiritual truth. It is the responsibility of every believer to carry out the
great commission of Jesus Christ (Matthew 28:20). It is also necessary to ensure
freedom from the forces of darkness (John 8:31-32).
“Warning” and “teaching” were to be done in all “wisdom.” In other words, this was
probably the manner in which Paul sought to “warn” and “teach.” His words and
actions were as wise as possible in every circumstance. The end result was to bring
people into maturity (perfection) in Christ Jesus (Ephesians 4:13, 2 Timothy 3:17,
Hebrews 6:1, and 1 Peter 5:10).

Some groups have taken statements like the one Paul made here, and also in
Colossians 1:6, and have taught that Jesus actually appeared to the American
Indians after His resurrection. How else could every person be reached? This is not
what these verses are saying.
It is to be understood that Paul was warning and teaching every person he possibly
could; he was not claiming that every person had been reached any more than he
was claiming that every person will be perfect in Christ Jesus. This was his goal, but
it was not meant to be taken literally.
This is a figure of speech called a hyperbole, which is an intentional exaggeration

used for emphasis. The Pharisees did this same thing when they said, “Perceive ye
how ye prevail nothing? behold, the world is gone after him” (John 12:19). Not every
person in the world had gone after Jesus; the Pharisees certainly hadn’t. They were
overstating the situation for emphasis. This was what Paul did.

Serving Jesus Christ includes hard work. Paul used the Greek word “KOPIAO” to
describe his “labour.” KOPIAO actually means “to labour with wearisome effort”
(Thayer’s Greek-English Lexicon). In the Greek, this is in the present tense, which
signifies a continuous and habitual action. Paul himself stated, “But by the grace of
God I am what I am: and his grace which was bestowed upon me was not in vain;
but I labored more abundantly than they all: yet not I, but the grace of God
which was with me” (1 Corinthians 15:10, emphasis mine).
The word “striving” is also in the present tense in the Greek. This word carries the
idea of competing in the gymnastic games and striving to obtain (Thayer’s Greek-
English Lexicon). Paul made it clear that Jesus Christ and His grace were the
source of his strength and ministry. Grace understood correctly is not a passive
theological concept but a life-giving power that manifests through mankind’s
weaknesses as they depend upon (exercise faith in) the living Christ (2 Corinthians
12:9).

There is effort in the Christian life (see note 9 at this verse), but this verse makes it
clear that our source of power is the Lord. The Amplified Bible puts it this way: “For
this I labor [unto weariness], striving with all the superhuman energy which He so
mightily enkindles and works within me.”
CHAPTER 2
Paul wanted the Colossians to know the conflict he was experiencing over them
(see note 12 at this verse). Paul didn’t hide or mask his love. He was a passionate
man who believed in communicating his true feelings. Not all feelings are bad. The
positive emotions that God gives need to be expressed.

The conflict that Paul was having was not physical or external. He was speaking of
interceding for these Colossians and Laodiceans in the same way that he described
in Galatians 4:19 - “I travail in birth again until Christ be formed in you.” Paul so
earnestly desired the maturity of these new believers that he was continually praying
for them (Colossians 1:3 and 9-17).

Paul had not personally led the Colossians to faith in Christ (see note 5 at
Colossians 1:4). That was what he was referring to when he said that they had “not
seen my face in the flesh.” They had never met face to face. As with anything that is
received secondhand, there was the possibility of some detail being left out or
changed. For this cause, Paul wrote this letter to make sure that they were grounded
in the fundamentals of the faith.

As explained in note 13 at Colossians 2:1, Paul wanted to see the Colossians
personally so he could make sure they were grounded in the fundamentals of the
Christian faith. This verse describes the things Paul wanted to make sure they knew
and experienced, and it gives us insight to the things Paul’s ministry accomplished in
the people he ministered to.
Paul longed for the Colossians to be comforted. This attitude is noticeably different
than that of some ministers today. Many preachers delight in afflicting the body of
Christ. This has happened so often that many Christians have been conditioned to it.
They don’t feel that they have really been to church unless they have had “their toes
stepped on.” The true ministry of the Holy Spirit is a ministry of comfort.
Paul’s ministry produced love among the brethren. That, too, is noticeably different
than many ministers today. Paul also gave the believers a revelation of Christ in
them. What a difference! This was a powerful ministry of love and encouragement.
Maybe that is one of the big reasons Paul had different results than many ministers
today.
The Greek word “SUMBIBAZO,” which was translated “knit together” here, is the
same Greek word that was translated “compacted” in Ephesians 4:16 (see note 31
at that verse). It means “to drive together, i.e. unite” (Strong’s Concordance). The
picture is that through the love of God, each believer becomes intertwined with and
inseparable from other believers. The end result of this kind of love is that revelation
knowledge (see note 9 at Ephesians 3:17 and note 10 at Ephesians 3:18) of “Christ
in us” abounds (see note 5 at Colossians 1:27).

The mystery that Paul was desiring the Colossians receive revelation of was “Christ
in you, the hope of glory” (Colossians 1:27, see note 5 at that verse). Notice the six
words Paul used building up the word “mystery.”
He spoke of “acknowledgment” of this mystery. The word “acknowledgment” means

“1. The act of admitting or owning to something. 2. Recognition of another’s
existence, validity, authority, or right” (American Heritage Dictionary). You can’t
acknowledge or admit something that is not already true. Paul was not instructing
them to seek to get Christ in them but to admit what was already true. It is already a
reality that every believer is indwelt by the Spirit of Christ (see note 7 at 1
Corinthians 3:16). So many Christians today aren’t trying to release Christ within
them; they are praying that Christ would come to them. That’s already happened if
they are born again (see note 2 at John 3:3).
Paul said we not only need to acknowledge this mystery, but we also need to
“understand” the mystery. Some have acknowledged Christ in them, but they don’t
really appreciate what that means. This is what Paul was speaking of. We need not
only the information but also a revelation of what this truth means to us. The word
“understand” means “1. To perceive and comprehend the nature and significance of;
grasp. 2. To know thoroughly by...long experience with” (AHD). It’s through faith that
we understand (Hebrews 11:3).
Beyond that, we not only need understanding of this mystery, but we need the
assurance of understanding. The word “assure” means “to make certain; ensure...to
set the mind at rest” (AHD). In other words, we must pursue this understanding until
it is so firmly established in us that we are at perfect rest and peace. Those who are
fearful or depressed are not really assured that Christ is in them. Paul also
mentioned “full assurance.” There is a difference between being assured and being
fully assured. In practice, that difference is often the difference between victory and
defeat.
Paul also spoke of the “riches” of this full assurance and, ultimately, “all riches” of
this full assurance. All these descriptive words are emphasizing that there are
different levels of understanding. We need to keep pressing toward the mark
(Philippians 3:14) until we receive the highest level of acknowledgment,
understanding, and assurance possible.

Paul was not speaking of three different mysteries; i.e., the mystery of God, the
mystery of the Father, and the mystery of Christ. This is all the one mystery he
spoke of in Colossians 1:27 - “which is Christ in you, the hope of glory.”

The “whom” that is referred to here is Christ. In Christ are hidden all the treasures of
wisdom and knowledge. Since we are in Him (2 Corinthians 5:17) and He is in us
(Romans 8:9 and 1 John 4:15), all the “wisdom and knowledge” of God is in us. It’s
in our born-again (see note 2 at John 3:3) spirits. It doesn’t have to just stay there.
We can draw it out (see note 5 at 1 Corinthians 14:2).

Notice that Paul didn’t just say that wisdom and knowledge are in Christ, but he
intentionally said “treasures of wisdom and knowledge” (emphasis mine).
The wisdom and knowledge of Christ are infinite. He created the universe through
His wisdom and knowledge, and He continues to keep it intact with the same. God’s
wisdom is so complete that He is never at a loss as to what to do or how to fix any
problem. We can draw on that wisdom as we abide in Christ.

Here, Paul was at the heart of the reason he wrote this epistle. He wanted the
Colossians to be so grounded in the truth that no one could move them from their
faith in Christ. He did this not so much by attacking all the potential errors but by
expounding on the truth–specifically the truth of “Christ in you, the hope of glory”
(Colossians 1:27).
Once we get the revelation that Christ is in us in His fullness and that we are
complete in Him, how can we ever move away from this truth? To what can it
compare? Those who have left their faith in Christ for something else never fully
appreciated what they had. As David said, “O taste and see that the Lord is good”
(Psalms 34:8). Once people have truly “tasted” the goodness of the Lord, nothing
else will satisfy.

The word “beguile” means “to deceive...cheat...divert” (American Heritage
Dictionary). Satan’s strongest attack is not a frontal assault against the truths of the
Gospel; rather, he uses subtle deception. Perversion of the truth has captured more
people than an outright denial of truth (see note 8 at Galatians 1:7).

Notice that Paul was warning against the enticing words that the Enemy was using
to turn their hearts away from the Truth. Satan didn’t use the biggest, most powerful
animal to approach Eve and tempt her; he used the most cunning (Genesis 3:1).
That’s because he had no power or authority to force Adam and Eve to do anything.
He had to deceive them and get them to destroy themselves. That’s the way it is
with us.
Satan can’t force any one of us away from the Truth. He has to deceive us, and he
uses words to accomplish that. We need to be aware of this and protect ourselves
by diligently guarding our hearts against any words that oppose the truth of God’s
Word. We can’t do that if we are not thoroughly acquainted with God’s Truth.
Therefore, as Paul was arguing here, we need to be grounded in the foundational
principles of the Gospel (see note 20 at this verse).

This is a simple principle that would stop a lot of error in the body of Christ if it were
observed. We received Christ totally by putting faith in God’s grace (see notes 17-18
at Ephesians 2:8). We didn’t offer the Lord any holiness on our part, but came “just
as I am, without one plea” (“Just as I Am” by Charlotte Elliott). We hadn’t been
fasting, paying our tithes, reading the Word, or praying an hour each day, yet we
received the greatest miracle of all–the new birth (see note 2 at John 3:3).
But amazingly, after receiving Christ by faith, many fall back into the trap of thinking
that after salvation, they have to earn God’s blessings by works. That is not walking
in the same way that they received Christ. If they started by grace, they should
continue by grace. This is the point that Paul was making in Galatians 3:1-3 (see
note 5 at Galatians 3:2).

Paul was likening growth in the Lord to a tree. The seed being planted is just the first
step. Much growth has to take place before the tree is firmly established and able to
withstand the elements. Likewise, Christians who just believe and don’t grow are in
a vulnerable position. That’s the way Paul felt about these Colossians, and he was
writing to help them grow to the point that their faith would be sure.

What you abound in when you operate in thanksgiving is faith. Faith is never
complete until there is thanksgiving. If you believed for a million dollars and you
received your answer, what would your response be? It would be some form of
thanksgiving. It is impossible to see the answer to your prayers without some praise
to God coming out. That’s because thanksgiving is a vital part of faith, and faith isn’t
complete without it.
Therefore, faith without praise is incomplete. Those who try to believe God and are
void of praise and thanksgiving prior to the time they see what they have believed
for are operating in an inferior faith. As we thank the Lord in advance by faith, our
faith abounds and reaches its highest level.

The word “beware” means “to be on guard (against); be cautious (of)” (American
Heritage Dictionary). This English word comes from the Middle English words “ben
war,” which obviously is referring to war. It communicates the idea of a soldier on
guard duty being on the alert because of the enemy.
This is stressing the point that we are in a spiritual battle. We Christians are in
constant conflict with the kingdom of Satan and all his forces. We cannot go to
sleep, go on leave, go AWOL, or get a discharge from this battle. There has to be a
continual vigil.

This word “spoil” was translated from the Greek word “SULAGOGEO,” and this
Greek word means “‘to carry off booty’...to carry one off as a captive (and slave)...to
lead away from the truth and subject to one’s sway” (Thayer’s Greek-English
Lexicon). If we don’t maintain a constant vigil against the devil, he can take us
captive and spoil us of the great riches we have in Christ. We need to be on guard
against the “philosophy” or mindset of this world (see notes 3-4 at this verse).

The Greek word “DIA,” translated as “through” here, means “the channel of an act”
(Strong’s Concordance). Paul was saying that the way Satan tries to spoil (see note
2 at this verse) us is through philosophy (see note 4 at this verse), vain deceit (see
note 5 at this verse), the tradition of men (see note 6 at this verse), and the
rudiments of this world (see note 7 at this verse). All of these things deal with words
and thoughts.
Many people think Satan is endued with supernatural power that he uses to
overpower us and force us into obeying his desires. This is not true. Satan’s only
power is deception, and that’s what Paul was warning the Colossians against here.
In Genesis 3:1, the devil didn’t choose the most powerful animal to come against
Eve. He chose the subtlest (see note 22 at Colossians 2:4). Because he had no
power or authority to force Adam and Eve to do anything, he first had to deceive
them into believing his lie, and then they destroyed themselves. Satan uses the
same tactics on us (see note 6 at 2 Corinthians 11:3). We must constantly be on
guard against the deceit of the devil.

The definition of the Greek word “PHILOSOPHIA,” which was translated
“philosophy” here, is “Jewish sophistry” (Strong’s Concordance). The word
“sophistry” means “plausible but faulty or misleading argumentation” (American
Heritage Dictionary). This is describing systems of thought rather than just individual
thoughts. In this specific instance, Paul was warning against the “Law mentality” of
the Old Testament versus the New Testament mentality of grace.
This is the only time PHILOSOPHIA was used in the N.T. However, a similar word,
“PHILOSOPHOS,” was translated “philosophers” in Acts 17:18 - “Then certain
philosophers of the Epicureans, and of the Stoicks, encountered him. And some
said, What will this babbler say? other some, He seemeth to be a setter forth of
strange gods: because he preached unto them Jesus, and the resurrection.” The
philosophies of the Epicureans and the Stoics (see notes 3-4 at Acts 17:18) were
entire ways or systems of thinking.
What Paul was warning against here is not just individual thoughts that are wrong
but philosophies such as evolution, humanism, materialism, and anything else that
violates Christian philosophy. Everyone has a philosophy. Pessimism and optimism
are philosophies. Every culture has a certain outlook or philosophy, and these
philosophies dictate people’s responses. Philosophies program people to respond in
predictable ways. If people want to change their responses, they must change their
philosophies.
Many modern philosophies are in opposition to the Scriptures. The rise of

psychology in our modern society has produced a philosophy that is opposed to true
Christianity. Generally, psychology places the blame for one’s individual actions on
others instead of on oneself. At first, this seems comforting, because it rids us of
personal guilt and responsibility for our actions, but it also robs us of our God-given
authority. If others are our problem, we are doomed to be victims for the rest of our
lives, because we can change neither the past nor others. The truth of God’s Word
reveals that we always have the choice of whether to become bitter or better. God
gave us that choice (Deuteronomy 30:19). Satan cannot violate it, and God will not
violate it.
Who hasn’t heard of people claiming that their “dysfunctional” families were what
caused them to commit terrible crimes? If it is true that we are simply products of our
environment, then people who have similar backgrounds would all have similar
reactions, but it’s not true. Siblings raised in identical situations may have completely
opposite reactions because of their personal choices. Believing anything less than
this puts mankind on the level with animals, which have no choice but to simply
respond to their environment. We are not animals! We were made in the image of
God Almighty, and we have the privilege and responsibility of choosing right from
wrong.
This type of “philosophy” is the root of much error in the body of Christ today. The
Bible reveals God’s system of thinking, or philosophy. It is timeless and remains the
proper philosophy, regardless of the latest “politically correct” thinking. We must
dominate our thoughts with God’s way of thinking. Then, and only then, will we see
the results that God’s Word promises (see note 15 at Romans 8:6 and note 9 at
Romans 12:2).

The Phillips New Testament Bible renders the phrase “vain deceit” as “high-
sounding nonsense.” The Greek words literally mean “empty delusion” (Strong’s
Concordance). The wisdom (or philosophy - see note 4 at this verse) of this world is
foolishness compared to God’s wisdom (see note 11 at 1 Corinthians 3:19). Often,
Christians feel intimidated by intellectuals who proclaim ideas such as evolution.
They sound so brilliant with all their big words. But a day is coming when we will all
stand before God, and all their arguments will be shown to be “high-sounding
nonsense.”

It is amazing the effect that tradition has on us. Tradition can have a stabilizing effect
that keeps us from having to rediscover everything anew with each generation, but it
can also impede progress by making us unreceptive to new ideas. Many people do
what they do just because it has been done that way for centuries before them.
When it comes to religion, tradition nearly always hinders the Word of God (see note
8 at Mark 7:13 and note 4 at Galatians 1:14).

The word “rudiment” means “a fundamental element, principle, or skill” (American
Heritage Dictionary). The New International Version translates the phrase
“rudiments of the world” as “the basic principles of this world.” Paul used these
words to further describe the “philosophy” he had just mentioned. The philosophy he
was speaking against was a system of thought (see note 4 at this verse) based on
worldly principles instead of godly principles (see note 6 at 1 Corinthians 1:21).

This is one more direct reference to the deity of the Lord Jesus Christ (see notes at
John 1:1; Luke 1:43; 2:11; 5:19-23; 22:69; Mark 12:29; 14:62; John 8:58; 10:30;
20:28). Jesus wasn’t just God-like in the sense that all mankind was made in the
image of God. Jesus had the fullness of God’s nature in Him. Jesus was God
manifest in the flesh (1 Timothy 3:16).
The French Common Language Translation translates this verse “For everything
that God is has become embodied in Christ, to be completely present in him.”
The word “Godhead” is found three times in the New Testament (Acts 17:29,
Romans 1:20, and this verse). The false, pantheistic concept of Paul’s day was that
divinity is in all things, in nature as well as every man. But Paul used the Greek word
“THEOTES,” and this Greek word literally means “‘deity’ i.e. the state of being God”
Dake’s Annotated Reference Bible, p. 280, states, “The word God is used either as
a singular or plural word, like sheep. Everything that could be
spoken of God collectively applies equally to each member of the Godhead as an
individual, but there are some things that are said of each person of the Deity as to
position, office, and work that could not be spoken as of the other members of the
Godhead. The Father is the head of Christ (1 Corinthians 11:3); the Son is the only
begotten of the Father (2 John 3), and the Holy Ghost proceeds from both the
Father and the Son (John 14:16, 26; 15:26; and 16:7-15)” (emphasis mine).
The plural name for God in the Old Testament is “ELOHIM,” and it was used over
2,600 times. The plural pronouns used by God Himself are found in Genesis 1:26 -
“And God said, Let us make man in our image, after our
likeness” (emphasis mine); Genesis 11:7 - “Go to, let us go down, and there
confound their language” (emphasis mine); Isaiah 6:8 - “Also I heard the voice of the
Lord, saying, Whom shall I send, and who will go for us?” (emphasis mine);
and Genesis 3:22 - “And the LORD God said, Behold, the man is become as one of
us” (emphasis mine).

Remember that Paul said in Colossians 2:4 that he was saying these things to keep
the Colossians from being deceived. Recognition of our completeness in Christ is a
tremendous safeguard against deception. Prior to salvation, we are incomplete, and
there is a constant striving in all of us to satisfy that hunger. Through the new birth,
however, we are complete in Christ, and our hunger should only be for more
revelation of what we already have in Christ. Total satisfaction with Christ disarms
Satan’s lies. A big part of all temptation is dissatisfaction.
Adam and Eve would not have eaten of the forbidden fruit if they hadn’t been made
dissatisfied with what they had. Through Satan’s lie, they were led to believe that
they didn’t have it all (Genesis 3:5) when the truth was they did. They were more like
God before they ate of the fruit than after eating it. Their dissatisfaction was a
preliminary step to their action of sin.
Satan tempts us in the same way he came against Adam and Eve (2 Corinthians
11:3). Therefore, a full revelation of our completeness in Christ will keep us from
chasing after all the things the devil has to offer. If anyone tells us that Christ isn’t
enough, that we need something more, then that’s the devil trying to turn us away
from our completeness in Christ.

Paul was making a comparison. In the same way that he had said Jesus had the
fullness of God in Him (Colossians 2:9), we have the fullness of Christ in us. That
makes us complete (perfect) in Him, in our spirits (see note 9 at 2 Corinthians 5:17).
In righteousness, authority, and power, our born-again (see note 2 at John 3:3)
spirits are identical to Christ’s spirit, because our born-again spirits are the Spirit of
Christ (Romans 8:9), which has been sent into our hearts crying “Abba, Father”
(Galatians 4:6).

Circumcision was practiced to some extent by other nations, but it had a special
significance to the nation of Israel through both the Abrahamic and Mosaic
covenants (Genesis 17:11; Leviticus 12:1, and 3; see note 2 at Acts 15:1). The very
nature of the act makes it clear that this is not something to be flaunted (see note 8
at Galatians 2:4). It was a very private matter between God and the individual.
Biblically speaking, the uncircumcised were identified with that which was unholy
and unclean (Isaiah 52:1; Ezekiel 44:7, and 9). In both the Old and New
Testaments, “uncircumcision” illustrated a need for the cleansing of the heart
(Deuteronomy 10:16, 30:6; Jeremiah 4:4, 9:26; Acts 7:51; and Romans 2:29). For
Paul to include Gentiles among the circumcised was to include them in the family of
God.
This circumcision was made without hands. That means it was not done by man,
and it was not done in the physical. Paul was referring to spiritual circumcision of the
heart. This verse goes on to explain that this circumcision was the putting off of the
body of the sins of the flesh. The sins of our hearts were cut away and discarded
through the sacrifice of Christ in a similar way to how the foreskin is removed from a
male. The physical act of circumcision was a picture of this spiritual circumcision that
is now a reality in every born-again believer (see note 2 at John 3:3).

This “putting off the body of the sins of the flesh” occurs at the moment of salvation,
when one is buried with Christ in baptism (1 Corinthians 12:13) and raised with Him
through faith in God’s power. The point that Paul was making is that the
completeness (see note 10 at Colossians 2:10) and spiritual circumcision (see note
11 at Colossians 2:11) he had just spoken of was already an accomplished fact in
the born-again (see note 2 at John 3:3) spirit. These things are already realities in
our spirits (Galatians 5:24) that only have to be appropriated in our flesh.
The American Heritage Dictionary defines the word “appropriate” as “to take
possession of” and says it comes from a Latin word that literally means “to make
one’s own.” Christ has already provided everything for us and placed it in our born-
again spirits, but we have to take possession of it. We must draw these new-creation
realities out of our spirits (see note 9 at 2 Corinthians 5:17) through the renewing of
our minds (see note 9 at Romans 12:2) and manifest them in our flesh.

The death spoken of here is spiritual death resulting from sin. People without Christ
may be physically alive, yet they walk around in the state of spiritual death (see note
3 at Ephesians 2:1). Scripture describes this condition as being alienated from the
life of God, controlled by the old nature, having no hope, being by nature the
children of wrath, and controlled by the prince of the power of the air (Ephesians 2:1-
6, 12, 4:18; and Galatians 5:19-21).
Being quickened, or made alive, with Christ reverses the effects of spiritual death.
All that had once alienated us from God is gone, and we are now seated with Christ
Jesus in the very presence of God (Colossians 3:1).

Notice that the wonderful benefits of our salvation, which Paul was describing in
these verses (Colossians 2:11-13), all happened through Christ and took place as
Christ Jesus experienced them for us. His experience became our experience. The
theological term for this is “the vicarious sufferings of Christ.” The word “vicarious”
means “endured or done by one person substituting for another” (American Heritage
Dictionary).
We don’t personally overcome sin. Jesus has already overcome sin for us, and we
just let Him live through us (see note 14 at Galatians 2:20) and manifest that victory.
Jesus has already conquered death, and we have His resurrection power living in us
(see note 16 at Ephesians 1:19).

The “all” that Paul was making reference to not only includes all the sins in the past,
but present and even future sins have already been forgiven for those who are in
Christ Jesus (see note 11 at Romans 4:8).

In Paul’s day, paper and ink were used when writing. The paper was different, and
the ink did not contain acids allowing it to soak into the paper, like it does today.
Therefore, the ink could be blotted away so that the writing was illegible or even
totally removed. This is what Paul was referring to.
The Old Testament Law has been blotted out. Notice that it is not just our
transgressions of the Law that were removed but the ordinances themselves. Jesus
took the Law as a document and nailed it to His cross, in effect writing across the bill
“Paid in Full.” The New Testament believer is no longer under the Law (see note 10
at 1 Corinthians 9:21, note 1 at 1 Corinthians 10:23, and notes 3-4 at Romans 3:19).

Notice that Paul was speaking of the Law as being against us and contrary to us.
This is radically different than what many Christians think. They embrace the Old
Testament Law as something that God gave us for our benefit, to help direct us
toward right standing with God. That’s not the case.
The O.T. Law was given to show us our sin (see note 4 at Romans 3:19), not our
Savior. The Law was condemning (see note 1 at 2 Corinthians 3:7), and it
empowered sin in our lives (see note 26 at 1 Corinthians 15:56, note 5 at Romans
7:11, note 6 at Romans 7:13, and note 7 at Romans 7:14).

Notice in Paul’s analogy that the Law was not totally destroyed; it was just taken out
of the way. It is only out of the way of those who are believers in Christ. Those who
have not put their faith in Christ are still under the Law (see note 4 at John 3:36) with
its wrath and negative effects.

The word “spoiled,” used here, is the Greek verb “APEKDUOMAI,” and this Greek
word means “to divest wholly oneself, or (for oneself) despoil” (Strong’s
Concordance). One of the words that made up this compound Greek word means to
strip. What Paul was saying was that Jesus totally despoiled or stripped Satan and
all his powers. Satan is now naked and powerless. Praise the Lord!
This was a term used for the disarming of a defeated foe. “The picture is that of the
triumph of a Roman general. When a Roman general had won a really notable
victory, he was allowed to march his victorious armies through the streets of Rome,
and behind him followed the kings and the leaders and the peoples he had defeated.
They were openly branded as his spoils. Paul thinks of Jesus as a conqueror
enjoying a kind of cosmic triumph, and in his triumphal procession are the powers of
evil, beaten forever, for everyone to see” (“Daily Study Bible Series: The Letters to
the Philippians, Colossians, and Thessalonians” by William Barclay).
Satan’s only weapon against us is deception (see note 4 at Ephesians 6:11, note 23
at 2 Corinthians 11:14, note 32 at Colossians 1:13, and note 1 at Matthew 24:4).

The word “shew” means “to exhibit” (Strong’s Talking Greek & Hebrew Dictionary).
Satan and his forces are forever on display as a conquered foe. Those who know
and believe this enjoy the show. Those who are not yet convinced of Satan’s defeat
are still subject to bondage because of their fear (Hebrews 2:15).
The Phillips New Testament Bible renders this phrase as “he exposed them,
shattered, empty and defeated, in his final glorious triumphant act!”

What is the “it” that Jesus triumphed in over Satan? The answer is that “it” was the
Law (“the handwriting of ordinances that was against us” - see note 17 at Colossians
2:14). The devil had used our failure to fulfill the Law as a club to beat us up and
convince us that God would never accept us. In that sense, the Law was one of
Satan’s greatest tools for separating us from God.
What Satan used to minister condemnation to us, Jesus used to condemn Satan.
Jesus perfectly fulfilled the Law and used it to satisfy all God’s demands for justice
by bearing man’s sins. The just died for the unjust and thereby liberated the unjust
from the jurisdiction of the Law.

If Colossians 2:14-16 were not true, then we should all be Seventh Day Adventists.
Only God can “blot out” what He has written (Leviticus 11 and Deuteronomy 14).
God told Israel to make a distinction between clean and unclean food so that He
might make a distinction between Jews and Gentiles (Deuteronomy 14:2 and 21).
Under the New Covenant, however, the wall of partition that separated Jews from
Gentiles has been broken down so that all may have equal access to God
(Ephesians 2:14-15 and 18). God hears and answers prayers whether or not we’ve
eaten pork or worshiped on a certain day.
This is in reference to the Old Testament laws concerning meats that could and
could not be eaten. The definitive chapters concerning this in the O.T. are Leviticus
11 and Deuteronomy 14:3-21. Rabbits, camels, pigs, and other animals were
forbidden among beasts of the field. Among the animals in the water, lobsters,
shrimp, oysters, and anything else that didn’t have scales or fins was considered
unclean. In the bird kingdom, all birds that were scavengers were forbidden. Any
animal that had paws was unclean, and all creeping things such as snakes, snails,
and turtles were unclean.
Although these dietary laws were strictly enforced in the O.T., Paul revealed in the
New Testament that it was a doctrine of devils to command anyone to “abstain from
meats, which God hath created to be received with thanksgiving of them which
believe and know the truth. For every creature of God is good, and nothing to be
refused, if it be received with thanksgiving” (1 Timothy 4:3-4). Peter was shown in a
vision that God had cleansed things that were considered unclean in the O.T. (Acts
10:10-16 and 28, see note 5 at Acts 10:16). All these things were symbolic (see note
28 at Colossians 2:17).
Therefore, anyone who uses the O.T. dietary laws for anything other than symbolism
that finds its complete fulfillment in Christ, is in error. Those who preach that the
dietary laws were for health reasons are missing the point that Paul was making in
these verses.

The “drink” that Paul was referring to here is a little ambiguous. There were drink
offerings required in the Old Testament (Exodus 29:40-41; Leviticus 23:13, 18, 37;
Numbers 28:7-15, 24, and 31), but these were nearly always referred to as “drink
offerings.” The only other restrictions on what could be drunk are total abstinence of
any drink made from grapes for those who took a Nazarite vow (Numbers 6:2-3) and
a total ban on blood (Leviticus 17:10-14).
Just as the other things listed in this verse, abstinence from certain drinks was
symbolic and finds its New Testament fulfillment in Christ. The O.T. abstinence
pictured the separation described by Paul in 1 Corinthians 10:31.

In Leviticus 23, there were seven feasts listed that the Jews had to observe:
1) the Passover (Leviticus 23:4-5, see note 1 at John 2:13)

2) the Feast of Unleavened Bread (Leviticus 23:6-8), which immediately followed the
Passover and became part of the Passover feast
3) the feast of Firstfruits (Leviticus 23:9-14)
4) the feast of Pentecost (Leviticus 23:15-21), which was also called the Feast of
Weeks (Deuteronomy 16:9-12)
5) the feast of Trumpets (Leviticus 23:23-25 and Numbers 29:1-6)
6) the Day of Atonement (Leviticus 23:26-32, 16:29-34; and Numbers 29:7-11)
7) the Feast of Tabernacles (Leviticus 23:33-43, Numbers 29:12-40, and

Deuteronomy 16:13-15; see note 1 at John 7:2), which was also called the feast of
Booths (Leviticus 23:39-43)
It was mandatory for all males to come to Jerusalem to observe the Feast of
Unleavened Bread (which probably included the Passover), the feast of Firstfruits,
and the Feast of Ingathering, which was also called the feast of Tabernacles, or
Booths. See Exodus 23:14-17.
The Jews later came to commemorate the feast of Purim (Esther 9:24-32), which
celebrated Esther’s victory over Haman, and the feast of the dedication (see note 1
at John 10:22), which celebrated the re-purification of the temple under the
Maccabees.
Paul made it clear that the observance of holy days was an individual decision not to
be imposed on others or forbidden to others (see note 3 at Galatians 4:10, note 8 at
Romans 14:5, and note 9 at Romans 14:6).

Burnt offerings were to be made every new moon (1 Chronicles 23:31). Some
believe that Psalms 81:3 links the feast of Trumpets (see note 25 at this verse) to
the Seventh New Moon offering, making that feast a new moon feast (New Unger’s
Bible Dictionary).

Each of the five things listed in this verse was a shadow of Christ (see note 28 at
Colossians 2:17). The dietary laws, feast days, new moon offerings, and the
Sabbath all represented Christ and what He would accomplish (Hebrews 4). Now
that we have the person of Christ, each one of these things has now served its
purpose and is no longer necessary to observe.
Most agree with this regarding the first four things listed in this verse, but many
Christians still proclaim the Sabbath is a day that must be observed. However, this is
not so. The Sabbath was a picture of a relationship with God that Jesus has now
opened to all who believe. The Sabbath was only a picture and is now fulfilled in
Christ (see note 12 at Romans 14:14).

The word “shadow” means “a faint indication” (American Heritage Dictionary). When
used as a verb, it means “to represent vaguely, mysteriously, or prophetically”
(AHD). Each of the things listed in Colossians 2:16 served to represent something
that the Messiah would accomplish. Now that Jesus the Messiah has come, the
representation isn’t necessary. The New International Version translates this verse
as “These are a shadow of the things that were to come; the reality, however, is
found in Christ.”
A shadow is never as important as the person who casts it. Those who cling to the
Old Testament shadow are missing the New Testament reality found in Jesus (see
note 12 at Romans 14:14).

Jesus Christ is the body that cast all the Old Testament shadows. Now that we have
Jesus Himself, why would anyone still cling to the shadow?

The wording of this verse has led some people to think that Paul was advocating this
“voluntary humility and worshipping of angels,” but he was not. It could be said it this
way: “Don’t let any person deceive you into thinking that you are going to lose a
reward if you don’t practice self-denial or worship angels.”
In Scripture, angels always refused worship and told people to worship God alone
(Revelation 19:10 and 22:8-9). Therefore, worshiping angels is forbidden in the
Bible. Although humility is a godly thing, Colossians 2:23 further expands on what
Paul was speaking against, showing this to be a false humility that is nothing more
than just asceticism, or extreme self-denial (see note 35 at Colossians 2:23).

The people Paul was speaking against were saying things that were not revealed in
God’s Word. The same thing happens today, and many people fall prey to that type
of thinking because “There isn’t anything in Scripture that says it’s wrong.” It would
be impossible for the Scripture to mention every possible perversion that the devil
could think up. We should limit our beliefs to what Scripture reveals and let the other
things go. They are not essential. Those who do otherwise are “intruding into those
things which [they] hath not seen” (brackets mine), and only people who are “puffed
up” in their own opinion would do that.

The thrust of Paul’s criticism here was against those who did not give Jesus the
place He deserved. In the previous verses, Paul spoke about exalting Jesus above
all the Old Testament rituals that shadowed His coming. Now he spoke out against
people who put the emphasis on worshiping angels and self-denial, but they didn’t
place Jesus as the Head.
The head is above every other part of the body in position and importance. Those
who emphasize observing days such as the Sabbath, observing feasts and dietary
laws, worshiping angels, and those who promote asceticism (see note 35 at
Colossians 2:23) are all taking away from the Headship of Jesus. Christianity is a
relationship with Jesus, not the observance of rituals. Rituals are the heart of
religion, but true Christianity rejects rituals for relationship.

Jesus is the Head of the body of Christ (see note 3 at 1 Corinthians 12:14 and note
14 at 1 Corinthians 12:27), but the head doesn’t do all the work. The head directs,
but the body must function also. Likewise, for the body of Christ to increase, every
part of the body has to contribute and function under the direction of the Head (see
note 32 at Ephesians 4:16).
In the body of Christ, there is nothing wrong with our Head, the Lord Jesus Christ.
There is something wrong with the body, though. In a sense, many parts of the body
are paralyzed, causing the body overall not to have the effect that the Head desires.

This is a radical statement that comes as a complete shock to most of us Christians.
All our rules and regulations about what we can and cannot do are the doctrines and
commandments of mankind. Jesus gave us the commands to love God and love
others (Matthew 22:36-39 and 1 John 3:23). That sums up our obligation to God and
man.
This is not to say that we are not to pray and study the Word, but loving God will
cause us to do those things. Likewise, being in fellowship with God will cause us to
treat our fellow man properly. Those of us who are trying to regulate our actions by
rules are missing the blessing of a loving relationship with the Lord. There is really
only one thing that we must focus on, and that is loving the Lord and abiding in that
love. Once this is done, it is not us living but Christ living through us, and His holy
life will be manifest in our actions.

The self-denial that Paul was speaking against in these verses is embraced by much
of “Christianity” today. Historically, self-denial, or asceticism, has always been a big
part of false religion. Most religions of the world teach an abasement of self, but they
do it as penitence in order to obtain salvation. This is not the denying of self that the
Bible advocates.
True self-denial as the Scriptures promote is not self-hatred (see note 13 at

Galatians 2:20) or masochism, but rather an enthroning of Christ above self. We
have a new identity in Christ that replaces the “old self” (see note 12 at 1 Corinthians
1:28). This isn’t done in order to obtain salvation but as a response of love to what
Christ has already done for us. He gave His all for us, and we willingly give our all
back to Him.
Self-denial as an attempt to earn salvation is always motivated by guilt and

characterized by rigid rules, as Paul described here. True Christianity, on the other
hand, is not the observance of rituals but a relationship that produces holiness as a
fruit, not a root, of salvation. Holiness doesn’t come from the outside and work its
way inside; when we are born again, we become righteous, and we work that
holiness out into our physical lives (see note 2 at Philippians 2:12).
Trying to destroy the power of self through harsh laws actually arouses and
strengthens the power of sin (see note 26 at 1 Corinthians 15:56). Christians must
not let life become a set of rules; rather, it should be a response to a loving
relationship with Jesus Christ.
The Living Bible paraphrases Colossians 2:20-23 as “Since you died, as it were,
with Christ and this has set you free from following the world’s ideas of how to be
saved–by doing good and obeying various rules–why do you keep right on following
them anyway, still bound by such rules as not eating, tasting, or even touching
certain foods? Such rules are mere human teachings, for food was made to be
eaten and used up. These rules may seem good, for rules of this kind require strong
devotion and are humiliating and hard on the body, but they have no effect when it
comes to conquering a person’s evil thoughts and desires. They only make him
proud.”
CHAPTER 3
This is not a question even though the sentence starts with the word “if.” All born-
again believers are risen with Christ. It’s an accomplished fact in our spirits. The
New International Version translates this verse as “Since, then, you have been
raised with Christ, set your hearts on things above, where Christ is seated at the
right hand of God.”

It is important to understand the context of this verse in order to get the full picture of
what Paul was saying. In Colossians 2:4, Paul said he was saying these things so
no one could beguile the Colossians into turning away from Christ (see note 20 at
that verse). He wanted them to know the total completeness of their new life in
Jesus so that they would never be drawn away (see note 10 at Colossians 2:10). He
went on to explain that we are dead to all the laws dealing with externals
(Colossians 2:20-23).
Therefore, since we are dead to this world and risen with Christ (Romans 6:5), our
focus should be on heavenly things, not earthly things. The Law, with its emphasis
on actions, is one of those earthly things that should no longer occupy us. If we
focus on who we are in Christ and what He has given us, holiness will follow.
Preoccupation with our earthly position (i.e., our actions of holiness) is a sure sign
that we are not focused on our heavenly position (see note 34 at Colossians 2:22).

It could be asked, “If we are risen with Christ, why then do we have to seek things
that are above? Why don’t we just automatically experience resurrection life?” The
answer is that we are not just spirit beings; we also have fleshly bodies (see note 3
at Romans 7:18) that must be subjected to the Holy Spirit in order to experience the
resurrection victory that is present in our spirits.
To seek eternal realities by thinking, meditating, reasoning, and inquiring into them
should be the norm of all New Testament believers. To be occupied with Christ and
His purposes will release the resurrection power of Jesus into our physical lives.

Paul didn’t specify in these verses the “things which are above” he was speaking of,
but there are many heavenly things that we are admonished to think on in Scripture.
Jesus instructed His disciples to think about their mansions in the Father’s house as
an antidote to discouragement (see note 5 at John 14:2). We are to think of
everything in the perspective of eternity (see notes 20-21 at 2 Corinthians 4:18). We
are to meditate in the Word of God day and night (Joshua 1:8). Certainly, part of the
heavenly things we are to think on is our position in Christ and all that entails.
We can summarize what we are to think on by following the instruction of Paul in

Philippians 4:8 - “Finally, brethren, whatsoever things are true, whatsoever things
are honest, whatsoever things are just, whatsoever things are pure, whatsoever
things are lovely, whatsoever things are of good report; if there be any virtue, and if
there be any praise, think on these things.”

The terminology “where Christ sitteth on the right hand of God” is significant. This
was used to denote the supreme position of authority (see note 6 at Mark 10:37).

The word “set” can mean “to become fixed; harden” (American Heritage Dictionary).
This is the way it is used in this verse. This is speaking of a permanent focus on
things above.
David fixed his heart on praising the Lord to such a degree that even in the midst of
terrible adversity, he remained steadfast (Psalms 57:7). Those who do not fix their
hearts on the things of God in advance of problems will succumb to the temptation
(2 Chronicles 12:14).
The Lord made the heart the driving force behind people’s actions. People cannot
consistently act contrary to their hearts (Proverbs 4:23). And the heart doesn’t
change quickly. Jesus said the people’s hearts had “waxed gross” (Matthew 13:15).
This is talking about a process of change that takes place over a period of time (see
note 3 at Matthew 13:15).
This process can either be positive or negative. Positively speaking, our hearts can
be so set on things above that it would be difficult to immediately change and follow
the devil. It takes a period of time to move away from what our affections are set on.
In the negative, if our hearts are not set on the things above, then it would be difficult
to go contrary to what we have been focusing on and follow God. It takes a process
to turn our hearts toward God.
It takes time to set our affections on things above, just like it takes time for concrete
to set. But once concrete sets, it is not easily altered. Likewise, our hearts cannot be
easily altered from a set state. Therefore, it is imperative that we set our affections
on things above.
The Greek word “PHRONEO” occurs thirty-seven times in the New Testament. In
this verse, it was translated as the English phrase “set your affection.” Paul used this
word thirty-four times in his writings. This is the same word that Paul used in
Philippians 2:5 when he said, “Let this mind be in you.” This is definitely speaking of
an exercising of the mind.
PHRONEO literally means “to exercise the mind, i.e. entertain or have a sentiment
or opinion; by implication, to be (mentally) disposed (more or less earnestly in a
certain direction); intensively, to interest oneself in (with concern or obedience)”
(Strong’s Concordance). In this verse, PHRONEO means “to direct one’s mind to a
thing, to seek or strive for” (Thayer’s Greek-English Lexicon).
Paul stated in Romans 8:5 that where people set their minds will determine whether
they walk “after the flesh” or “after the Spirit” - “For those who live according to the
flesh set their minds on the things of the flesh, but those who live according to the
Spirit set their minds on the things of the Spirit” (New Revised Standard Version).
This passage makes it clear that the way people think is related to the way they live
(see note 11 at Romans 8:5). The overall direction of their lives cannot be isolated
from their thoughts (Proverbs 23:7).
“This close inter-relationship between life and thought is echoed by the wide range
of meanings attaching to PHRONEO. It expresses not merely an activity of the
intellect, but also a movement of the will; it is both interest and decision at the same
time. Hence the meaning can actually extend to the idea of ‘taking sides’ with
someone or something. There is just a hint of this in Romans 8:5, while the idea is
uppermost in Mark 8:33” (Dictionary of New Testament Theology, Volume 2, pp.
617-618).
Mark 8:33 says, “But when He had turned around and looked at His disciples, He
rebuked Peter, saying, ‘Get behind Me, Satan! For you are not mindful of
the things of God, but the things of men’” (New King James Version, emphasis
mine). Peter’s thinking had taken sides with the devil, not God. It was God’s will that
Jesus die for man’s sins. Regardless of how offensive that might have seemed to
Peter, setting his affections on the things of God would have been to embrace the
crucifixion of Jesus. Likewise, we need to be seated in heavenly places with Christ
(Ephesians 2:6) and look at everything we face here on earth from that perspective.
Where our treasure is, there will our hearts be also (Matthew 6:21). If we place a
higher value on what we have in Christ than what we have on earth, our hearts will
follow. Thinking on the riches we have in Christ will turn our hearts toward heavenly
things.
Other scriptures that speak of setting the mind upon spiritual things are Joshua 1:8;
Psalms 1:2, 4:4, 19:14, 57:7, 63:6, 77:12, 104:34, 119:15, 99, 148, 143:5; Proverbs
4:23, 23:7; Luke 6:45; Romans 8:6; 1 Corinthians 2:16; Philippians 2:5; 1 Timothy
4:15; and 1 Peter 4:1.

As already explained in note 7 at this verse, Paul was speaking of exercising our
minds toward the things of God. This is more than just mere thought, as can be seen
by the instruction of the last part of this verse. We are told not to set our affections
on the things of this earth. If that meant only our thought life, then Paul would be
saying we could not think about anything that is earthly. That’s not possible.
We have to give some thought to natural things, because we live in a natural world.
The Lord gave us our minds, and He wants us to use them. It takes thought to plan
our lives and make decisions. But Paul was speaking about more than just thought,
and that’s the reason the word “affection” was used in this verse. This is denoting
thought with desire or interest.
We have to give thought to things of this life, but they do not have to hold our
interest. Our hearts’ desires should be “on things above, not on things on the earth.”
This is the same message that Jesus taught in Matthew 6:19-33 (see note 43 at
Matthew 6:25).

Paul stated that as Christians, we are “dead.” The dead can’t be tempted. The dead
don’t respond and can’t respond. Yet each of us can attest to the pull of sin against
our own lives (Romans 7:23 and James 1:15). One man stated it this way:
“Christians claim to be dead, but I think they’ve only fainted.”
So, in what sense have we died?
Biblically, death means separation, not annihilation. Adam and Eve didn’t cease to
exist when they ate of the forbidden fruit, but they did die, or become separated from
God. At physical death, people don’t cease to exist, but their spirits and souls
separate from their bodies. Likewise, our death to sin is a separation from sin and its
penalties.
The wages of sin is death (Romans 6:23). We were guilty of sin, and the death
sentence was imposed on us. But Jesus died for us, paying our debt. The Scriptures
teach that we were crucified with Christ (Galatians 2:20). Now we are dead to, or
separated from, sin and its penalty, which was death, or separation from God. Sin
can never condemn us again. We are no longer liable for our sins in the sight of
God. This is the good news of the Gospel.
The word “hid” is used here metaphorically as something that is concealed and safe.
We as Christians have not yet been glorified and perfected in our flesh, but we are
now justified, secure, and safe in Christ Jesus (Romans 8:31-39).

Paul stated that Christ Himself is our life. He doesn’t just give life; He is our life
(John 14:6). In 2 Corinthians 4:10, Paul stated that it is the life of Jesus that is
manifested in our mortal bodies. Christianity is not us living for God but rather Christ
living through us. Therefore, we should die to ourselves and let Christ live through
us without hindrance.

Although the truth of who Christians are is somewhat hidden to the world, when
Christ returns, we shall appear with Him and be glorified with Him (Romans 8:19-
21). 1 John 3:2 describes it this way: “Beloved, now are we the sons of God, and it
doth not yet appear what we shall be: but we know that, when he shall appear,
we shall be like him; for we shall see him as he is” (emphasis mine).

The word “mortify,” as used here, means “to discipline (one’s body and appetites) by
self-denial” (American Heritage Dictionary). The Greek word “NEKROO,” from which
“mortify” was translated, means “to deaden, i.e. (figuratively) to subdue” (Strong’s
Concordance).
The Lord is giving us a command to bring our bodies and souls under control. He
would be unjust to command such a thing if we were incapable of doing it. We can
do it. In fact, we must do it if we want to experience the victory that Jesus provided
for us–not because God will not answer our prayers unless we are holy, but because
our un-holiness is an open invitation to the devil to steal, kill, and destroy us (see
note 5 at Galatians 5:15). Those who indulge themselves in the things that Paul was
speaking against here will not prosper.

The word “therefore” is giving us the reason or motivation for this mortification of our
flesh. It is because of the glory that we are going to share with Jesus at His second
coming (Colossians 3:4). Knowing that our future is so glorious will keep us from
living like those who have no hope.

The word “members” was translated from the Greek word “MELOS,” and this Greek
word means “a limb or part of the body” (Strong’s Concordance). Paul was simply
saying that we are to control our actions.

In Paul’s epistles, he always linked doctrinal truth with practical expression. He just
stated that as believers, Christ is our life, and one day we will manifest His
magnificent glory. In light of that statement, Paul spoke of putting to death
(mortifying) sins that are associated with our earthly members. Although the penalty
of sin has been paid on our behalf and we are new creations (Romans 6:23; 2
Corinthians 5:17, and 21), it is equally true that sin still attacks our unredeemed
humanity. Therefore, we must continually yield and trust ourselves to the Holy Spirit
and His power (Zechariah 4:6; Ephesians 5:18, and 6:17).

Here, the English word “fornication” was translated from the Greek word
“PORNEIA,” and it alludes to any illicit sexual intercourse including adultery,
homosexuality, and intercourse with a close relative or with animals (Leviticus 18).
Our English word “pornography” is derived from PORNEIA plus the Greek word
“GRAPHE,” which “primarily denotes ‘a drawing, painting;’ then ‘a writing’” (Vine’s
Expository Dictionary). Pornography is wrong because it is looking or lusting after
someone else’s nakedness. The Scripture states that one’s own wife or husband is
called one’s own nakedness (Leviticus 18:8 and Genesis 2:25).

“Uncleanness” was translated from the Greek word “AKATHARSIA” here as well as
nine other times in the New Testament (Matthew 23:27; Romans 1:24, 6:19; 2
Corinthians 12:21; Galatians 5:19; Ephesians 4:19, 5:3; 1 Thessalonians 2:3, and
4:7). The word means “impurity (the quality), physically or morally” (Strong’s
Concordance).
In the Old Testament, much emphasis was placed on ceremonial cleanness, which
concerned mainly the physical realm. Jesus came and dealt with issues of the heart
(Matthew 23:24-28). No doubt this is speaking of moral uncleanness.
The Biblical antonym of uncleanness is holiness (1 Thessalonians 4:7).

“Inordinate affection” is the Greek word “PATHOS,” and it refers to sexual passion
that is “exceeding reasonable limits; immoderate...not regulated; disorderly”
(American Heritage Dictionary definition of “inordinate”). The two other occurrences
of this word are found in Romans 1:26 and 1 Thessalonians 4:5, as vile “affections”
and the “lust” of concupiscence, respectively.
In Romans 1:26, this Greek word is clearly referring to homosexuality. So, it includes
that but is probably not limited to it. It could also apply to the sexual relationship
within marriage.
There can be improper sexual conduct even with one’s lawful mate. Many “weird” or
“wild” sexual actions could be considered “inordinate.” Certainly, any act that is not
appreciated by one of the partners would be inordinate, and so also would any
person using his or her mate as one would a prostitute and justifying it on the
grounds that they are married.

“Concupiscence” was translated from the Greek word “EPITHUMIA.” EPITHUMIA
was used thirty-eight times in the New Testament, translated as “lusts” twenty-two
times, “lust” nine times, “concupiscence” three times, “desire” three times, and
“lusted after” one time. The definition for this Greek word is “craving, longing...desire
for what is forbidden” (Thayer’s Greek-English Lexicon). The word “concupiscence”
has come to mean “sexual desire” (American Heritage Dictionary), but as can be
seen by the Greek definition, it is not limited solely to sexual desire. Concupiscence
can be any strong or overpowering desire.
Notice that this “concupiscence” was described as “evil.” It is not wrong to

be passionate if we are passionate about the right things. In context, Paul was
saying we should be passionate about things above, not earthly things.

“Covetousness” is really the root of all sin, because it is a selfish desire. The English
word “covetousness” in this verse was translated from the Greek word
“PLEONEXIA.” PLEONEXIA comes from “PLEONEKTES,” and PLEONEKTES is
derived from “ECHO” (“to hold”) and “PLEION” (“more in quantity, number, or
quality”) (Strong’s Concordance).
The original sin of Adam and Eve involved covetousness. They craved for
themselves what God had not given them. They were not content with the perfection
that God had given, and they felt they had to have more to be content. The same
discontentment infects the human race today.
“The Greeks themselves defined covetousness as insatiate desire and said that you
might as easily satisfy it as you might fill with water a bowl with a hole in it. They
defined it as the sinful desire for what belongs to others. It has been described as
ruthless self-seeking. Its basic idea is the desire for that which a man had no right to
have. It is, therefore, a sin with a very wide range. If it is prestige, it leads to evil
ambition. If it is the desire for power, it leads to sadistic tyranny. If it is the desire for
a person, it leads to sexual sin. C.F.D. Moule well describes it as ‘the opposite of the
desire to give’” (Daily Study Bible Series: The Letters to the Philippians, Colossians,
and Thessalonians, pp. 151-152).

Covetousness is idolatry. What a strong statement! Many of us would never bow
down to a statue, but we worship money and what it can buy. If anything we seek
takes priority over seeking God, then that is covetousness and idolatry.

The “children of disobedience” Paul was referring to are not believers. Every person,
whether saved or lost, is God’s child. Paul was specifying the unsaved children of
God as the ones who would suffer His punishment (see note 12 at Ephesians 5:6
and note 13 at Ephesians 5:7). This is further confirmed in the next verses by Paul
speaking of the believers as being separated from the children of disobedience.

The phrase “when ye lived” is in the imperfect tense in the Greek. This Greek tense
is used to convey repeated, habitual, and customary action. This is hard to express
in English, but Paul was stressing that the Colossian believers used to habitually
commit the acts of immorality mentioned in Colossians 3:5.

Paul was stating that there are certain things Christians must put off or lay aside.
The Greek verb used for “put off” is “APOTITHEMI,” and it was used for the putting
off of clothes (Acts 7:58). In Paul’s analogy, he was using it for the putting off of one
kind of life and the putting on of another. This verse emphasizes the putting off of
the old, and Colossians 3:10 and 12 emphasize the putting on of the new.
With Christians, there must be the putting off of anger, wrath, malice, blasphemy,
and filthy communication. Anger is the feeling of hostility, indignation, rage, or wrath.
Wrath is an action motivated by anger. Malice is the desire to harm others or to see
others suffer. Blasphemy is injurious, slanderous, and irreverent speech. Filthy
communication is foul speaking and obscene speech. All of these sins have to do
somewhat with one’s talk and speech.

The phrase “lie not one to another” begins a long sentence that ends in Colossians
3:11. Again the expressions of “putting off” and “putting on” emphasize two different
kinds of life. The “old man” refers to the old nature one had before accepting Christ.
The “new man” is the new nature that is created in righteousness and true holiness
(Ephesians 4:24). As a result of the new creation, there is no longer any racial
distinction; rather, Christ is all and in all. This may be a way of stating that in the new
creation, Christ is all that really matters. “In all” refers to Christ’s indwelling all
believers who belong to this new creation.

Our “old man” is dead and gone through the work of salvation (see note 8 at
Romans 6:6 and note 21 at Galatians 5:24). However, the vestments of the “old
man” (attitudes and actions) hang around until we decide to put them off (see note
17 at Ephesians 4:24). These Colossians had put off the deeds of the “old man” and
had put on the deeds of their new born-again selves (Colossians 3:10).

As has already been pointed out in the Life for Today Study Bible Notes,
Introduction to Ephesians, there are many similarities between Paul’s letter to the
Ephesians and his letter to the Colossians. Colossians 3:8-13 is very much like
Ephesians 4:22-32.

Colossians 3:9 is not a complete sentence by itself, nor is it an independent thought.
Colossians 3:10-11 are part of the same sentence. Therefore, putting on the “new
man” is just as important as putting off the “old man.” One can’t be done without the
other.
Often the emphasis of preaching is on denying the flesh (see note 3 at Romans
7:18), which is described in Colossians 3:5 and 8. We can’t conquer our flesh in our
own strength; we need the supernatural ability of God for that to be accomplished.
That is what Paul was referring to when he spoke of putting on the “new man.”
This is speaking of letting the attributes of our born-again selves begin to dominate
our thoughts and actions. We don’t have to conquer the “old man” before the new
can be revealed (see note 8 at Galatians 5:16). Instead, we receive the “new man”
while we are still dead in our trespasses and sins (Ephesians 2:1) as a gift of God’s
grace. Then as our “new man” begins to manifest, the effects of our “old man” are
diminished (see note 8 at Romans 6:6).

There are many attributes of the new, born-again spirit (see note 9 at 2 Corinthians
5:17 and note 16 at Ephesians 4:24). Here, Paul was singling out one amazing
attribute–the spiritual mind.
All Christians have two minds–the physical mind and the mind of the born-again
(see note 2 at John 3:3) spirit. Any believers who have not subjugated their physical
minds to the control of their spiritual minds are “double-minded” and cannot receive
from the Lord (James 1:5-8). Believers should bring their physical minds into
complete agreement with their spiritual minds so that they function as one, with the
mind of the spirit in control. This is done through studying the Word of God and
yielding to the revelation knowledge (see note 1 at Luke 2:26) of the Holy Spirit.
The mind of the born-again spirit is just like that of Christ, because it is the Spirit of
Christ that enters the believer at salvation (see note 23 at Romans 8:10). 1
Corinthians 2:16 says, “We have the mind of Christ.” That is a reality in the born-
again spirit (see note 6 at 1 Corinthians 2:16). The perfect knowledge of Christ, in
whom are hidden all the treasures of wisdom and knowledge (see note 18 at
Colossians 2:3), is present in the spirit and can be drawn out and utilized by the
believers’ physical minds (see note 5 at 1 Corinthians 14:2).

Everything that divides man is done away with in Christ. The external things don’t
matter anymore. The only thing that is important is being a new creature in Christ (2
Corinthians 5:17). God sees believers that way, and that’s the way they need to see
each other (see note 6 at 2 Corinthians 5:16).

Christ is not in every person. This is speaking of the fact that Christ is in every
person who has the “new man” spoken of in Colossians 3:10. To Christians, Christ is
all that matters, and He’s in every believer (Romans 8:9).

In Colossians 3:5-9, Paul listed the actions that the Colossian believers were to “put
off” (see notes 17-22 at Colossians 3:5). Beginning with this verse, he stated the
things that they must “put on.”

“Put on” was translated from the Greek verb “ENDUO” meaning, “to sink into
(clothing)” (Thayer’s Greek-English Lexicon, see note 15 at Ephesians 4:24).

The word “therefore” is linking Paul’s instruction about these things that we are to
“put on” to his previous statements. In Colossians 3:11, he explained that all the
things that divide us, such as race and religion, have been done away with in Christ.
Therefore, or for that reason, we should walk in mercy, kindness, and so forth
toward our fellow believers.

Paul pointed out that we are elect, holy, and beloved. His purpose in doing this was
to remind us that we certainly aren’t any of those things through our own goodness.
They are all gifts of God’s grace. Therefore, we should treat others with the same
grace that we’ve been given.

In this verse, Paul mentioned the new identity every believer has in Christ. That new
identity should result in the fruit of the Spirit expressed through godly behavior. This
is not perfection but rather a new heart that leads to a new way of life.
As Christians, we are the elect of God, holy and beloved. God’s “election” (see note
4 at Romans 9:11) was not because of our own good works but according to His
own purpose (plan) and grace (2 Timothy 1:9). Through “election,” believers are
“holy” (set apart) and “beloved” (the object of God’s love).

The qualities with which we are to clothe (see notes 6 and 9 at this verse) the “new
man” are the following:
1) We are to put on the “bowels of mercies.” The Hebrews considered the “bowels”
as the seat of tender affections, especially kindness, benevolence, and compassion
(see note 25 at 2 Corinthians 6:12). “Mercy” is the “compassionate treatment” of an
enemy, the “disposition to be kind and forgiving” (American Heritage Dictionary).
The first characteristic of the “new man” in Christ is compassion.
2) “Kindness” is closely related to “bowels of mercies.” It is showing sympathy,

concern, and understanding, and it is characterized by concern for others (see note
9 at 1 Corinthians 13:4).
3) “Humbleness of mind” is the antidote for pride, which is the source of all our grief.
This humbleness was one of the dominant characteristics of Jesus (Matthew 11:29),
and it is the most cherished Christian virtue (Ephesians 4:2, Philippians 2:3, and 1
Peter 5:5).
4) “Meekness” is not weakness (see note 6 at Matthew 5:5) but rather gentleness. It
is a fruit of the Holy Spirit and should be manifest in our lives (Galatians 5:22-23).
5) “Longsuffering” was translated from the Greek noun “MAKROTHUMIA,” and this
Greek word means “patience, endurance, constancy, steadfastness, perseverance”
(Thayer’s Greek-English Lexicon) (see note 8 at 1 Corinthians 13:4 and notes 27-28
at Colossians 1:11).
6) “Forbearing” (Colossians 3:13) was translated from the Greek verb

“ANECHOMAI,” and ANECHOMAI means “to hold up...sustain...bear with, endure”
7) “Forgiving one another” (Colossians 3:13) should be the mark of all Christians. Its
foundation is Christ’s forgiveness of us.

This is the same point that Paul made in his letter to the Ephesians when he said in
Ephesians 4:1-3, “I therefore, the prisoner of the Lord, beseech you that ye walk
worthy of the vocation wherewith ye are called, With all lowliness and meekness,
with longsuffering, forbearing one another in love; Endeavouring to keep the unity of
the Spirit in the bond of peace.”

Forgiving others as Christ forgave mankind is a command that many consider to be
beyond the reach of mere mortals, even if they are Christians. It’s true that operating
in the perfect forgiveness that Jesus demonstrated on the cross is beyond man’s
ability, but the Lord wouldn’t have given this command if people couldn’t fulfill it.
Believers can fulfill God’s command to forgive as they have been forgiven when they
draw on God’s ability that now indwells them (see note 28 at Ephesians 4:32).

Paul’s letters to the Ephesians and the Colossians are very similar (see Life for
Today Study Bible Notes, Introduction to Colossians). Compare this list of Christian
virtues with the list Paul gave to the Ephesians in Ephesians 4:2 (see note 4 at that
verse).

The English word “above” was translated from the Greek word “EPI,” and EPI
means “over, upon” (Strong’s Concordance). Paul was continuing his analogy of
putting on Christian virtues as one would put on clothes (see notes 6 and 9 at
Colossians 3:12). Here, he exhorted the Colossian saints to put on, over all these
(see notes 10-11 at Colossians 3:12), love as the overcoat that conspicuously
covers everything else. This states that every one of these virtues has to be done in
God’s divine love. Without the God-kind of love, they are nothing (see note 3 at 1
Corinthians 13:1).

The old English word “charity” denotes what we would call “God’s kind of love” today
(see note 2 at 1 Corinthians 13:1).

Love, or “charity” (Greek - “AGAPE”), is the “bond of perfectness.” Just as individual
bricks must be bound together with mortar, likewise, love is the mortar that pulls all
Christian virtues together. Walking in love will cause believers to be kind, long-
suffering, and so forth.
The word “bond” was translated from the Greek word “SUNDESMOS,” and this
Greek word means “that which binds together” (Thayer’s Greek-English Lexicon). It
is used in Colossians 2:19 of ligaments (“bands”) by which the members of the
human body are united. Therefore, God’s kind of love is like the ligaments of the
body, joining different bones together and making them function as one. There are
many qualities that Christians must manifest to be effective, but love is the key
ingredient that initiates and motivates all the rest.

The understood subject of this sentence is “you.” You must let the peace of
God act as umpire (see note 18 at this verse) in your heart. The word “let” means “to
give permission or opportunity to; allow” (American Heritage Dictionary). As a
believer, God’s peace is always present in your heart to give you the direction you
may so desperately need, but you might not always give it your permission.

The Greek word from which the word “rule” was translated is “BRABEUO,” and it
means “to arbitrate, i.e. (genitive case) to govern” (Strong’s Concordance). This
Greek word is a variation of the Greek word “BRABEION,” and Strong’s
Concordance says this about BRABEION: “from brabeus (an umpire of uncertain
derivation); an award (of arbitration), i.e. (specially) a prize in the public games.”
This was a sports term that paints a powerful word picture.
The Wuest translation of this phrase says, “Let the peace of God act as umpire in
your heart.” The Amplified Bible’s translation of this verse says, “And let the peace
(soul harmony which comes) from Christ rule (act as umpire continually) in your
hearts [deciding and settling with finality all questions that arise in your minds, in that
peaceful state] to which as [members of Christ’s] one body you were also called [to
live]. And be thankful (appreciative), [giving praise to God always].”
Just as every sport has disputes that must be settled by the officials, the peace of
God is the umpire that settles all disputes as to what the will of God is for our lives.
We must learn to listen to and heed the peace of God in our hearts.
God’s peace is something that every one of us born-again (see note 2 at John 3:3)
believers has. It’s a fruit of the Spirit (see note 18 at Galatians 5:22). That peace is
always umpiring; we just don’t always pay attention. How many times have we acted
contrary to the peace in our hearts, and after we experience disaster, we say, “I
never did feel good about that.” That was the peace of God umpiring, but we played
by our own rules.
There are some things we can do to facilitate the peace of God umpiring in our
hearts. First, we should consider all the options. Many wrong decisions
have been made because not all the options were considered. We can’t let fear rule
out God’s possibilities.
Next, we should use our imaginations to explore what will happen with each choice.
We should be able to discern a greater peace as we consider the option the Lord
would have us take. That is not to say that there will be total peace with any of the
choices. In our spirits, there will be total peace over the right choice, but we aren’t
always totally in the Spirit; it is not unusual for there to be some turmoil. Just as an
umpire has to make a call, we need to be bold enough to follow the direction that
gives the most peace.
The rudder on a ship can’t give any direction until the ship is moving. The ship
doesn’t have to be going full steam ahead for the rudder to work, but it does have to
be moving. Likewise, we have to act before the peace of God will give us perfect
direction. Even if we make a mistake, we will have made it in faith, trying to follow
the peace of God in our hearts. The Lord can bless a wrong decision made in faith
from a pure heart more than He can bless indecision (Romans 14:23).

This is more than instruction to memorize Scripture. God’s Word has to be in us
“richly in all wisdom.” This only happens as the Holy Spirit directs and inspires our
understanding and application of God’s Word. One of the major ways the Holy Spirit
does this is through “psalms and hymns and spiritual songs” that we sing in our
hearts (see note 20 at this verse).

Notice that “psalms and hymns and spiritual songs” are some of the ways we teach
and admonish. Many people view the praise-and-worship service at a church
gathering as just part of the preliminaries. This is not so. Anointed praise and
worship is just as much a part of the ministry of God’s Word as anointed teaching
and preaching. To receive that benefit, we need to change our attitude toward praise
and worship by opening our hearts with expectancy to receive fresh revelation from
God’s Word as we worship God from our hearts.

The early church was a singing church, and that tradition has persisted throughout
history to the present day. Certainly, the Holy Spirit has been instrumental in
keeping that practice alive. In fact, every great move of God has produced a
proliferation of new praise-and-worship songs. The music has not just been a result
of God’s grace but an integral part of the move of God.
Before the New Testament scriptures were put into written form, psalms, hymns,
and spiritual songs were a primary source of Christian education. It is still one of the
church’s most effective ways of communication. Music helps us recall and meditate
on scriptural truth. Many people respond to music who would never listen to a
sermon.
“Philo tells us that often they (1st century Christians) would spend the whole night in
hymns and songs. One of the earliest descriptions of a Church service we possess
is that of Pliny, the Roman governor of Bithynia, who sent a report of the activities of
the Christians to Trajan, the Roman Emperor, in which he said, ‘They meet at dawn
to sing a hymn to Christ as God’” (Daily Study Bible Series: The Letters to the
Philippians, Colossians, and the Thessalonians, p. 159).

To God, there is no division of the secular and the sacred. “Whatsoever ye do”
encompasses all, including the words we speak and the lives we live. In the Greek,
“whatsoever ye do” is in the present tense and conveys a continuous or habitual
action. Therefore, all things are to be done for God’s glory, in Jesus’ name, with
thankfulness (see note 23 at this verse).
Parallel scriptures to this verse are 1 Corinthians 10:31 and Colossians 3:23.

This is the second time thanksgiving is mentioned in three verses. The peace of God
mentioned in Colossians 3:15 cannot be separated from thankfulness. Peace comes
as a result of where our attention is fixed (Isaiah 26:3 and Romans 8:6), and
thankfulness is acknowledging God’s goodness.
We cannot truly glorify God in all our words and deeds if we are not thankful.
Thanksgiving makes us abound in faith (see note 25 at Colossians 2:7). All mature
Christians are thankful, and all immature Christians are not thankful. “Whoso
offereth praise glorifieth me: and to him that ordereth his conversation aright will I
shew the salvation of God” (Psalms 50:23).

Paul’s letter to the Colossians and his letter to the Ephesians are very similar. They
cover some of the same points and therefore can be compared to gain a clearer
understanding of what Paul was saying (see Life for Today Study Bible Notes,
Introduction to Ephesians). In Ephesians 5:21, Paul began his instruction about
submission in marriage by saying, “Submitting yourselves one to another in the fear
of God.” Submission in marriage is not one-sided (see note 36 at Ephesians 5:21).
The truth and benefits found in the Bible on godly submission have been so
distorted and perverted in our “Christianity” today, it has resulted in many people
being hurt, and those people are now closed to any type of submission. That’s an
overreaction. This is just one scripture that commands submission. There are
others.
This verse places limitations on submission in marriage, and these, if understood,

will stop the extreme abuses that have caused some to throw out the truth with the
error.
First, Paul said women are to submit to their own husbands. Paul was specifically
speaking of a wife submitting to her own husband (see note 2 at 1 Corinthians 11:3).
He was not saying that women in general are to submit to men in general (see notes
2-3 at Ephesians 5:22, note 22 at 1 Corinthians 14:34, note 23 at 1 Corinthians
14:35, and note 24 at 1 Corinthians 14:36). This has been one of the
misinterpretations of scripture on submission that has caused many problems.
Second, this verse says that the wife is to submit only “as it is fit in the Lord” (see
note 37 at Ephesians 5:21 and note 4 at Ephesians 5:22). This limits the submission
of the wife to her husband (there is a difference between submission and obedience
- see note 7 at Acts 5:29), and this submission is in the physical realm only (see
note 7 at Ephesians 5:24). Paul was not instructing the woman to commit sin if her
husband wants her to. That is a gross misunderstanding of what true submission is,
and that extreme view has damaged many people.

A parallel scripture to this verse is found in Ephesians 5:25 - “Husbands, love your
wives, even as Christ also loved the church.” The Greek word for “love” used in both
this verse and Ephesians 5:25 is the verb “AGAPAO,” and it is the same kind of love
that God showed toward us when we were still sinners (Romans 5:8). Obviously, we
still fail, yet Christ continues to love us and never becomes bitter against us. It is this
kind of love–best understood as seeking the welfare and benefit of another–that
“AGAPE” and AGAPAO describe (see note 4 at John 13:35 and note 3 at Romans
12:10). It is the love of choice, empowered through the Holy Spirit, that is described
here and not the love of emotion or passion.

One thing that pleases the Lord is children who honor and obey their parents
(Proverbs 1:8, 6:20, 7:1, 23:22; and Ephesians 6:1). A special promise is attached to
this command, and that promise ensures long life and prosperous days (Ephesians
6:3).
Some examples of such godly children are Isaac (Genesis 22:6-10), Samuel (1
Samuel 2:18), David (1 Samuel 17:20 and Psalms 71:5), Josiah (2 Chronicles 34:3),
Esther (Esther 2:20), John the Baptist (Luke 1:76-80), Jesus (Luke 2:49), and
Timothy (2 Timothy 3:15).
Other exhortations to children include hearkening unto their parents’ instruction

(Proverbs 1:8, 6:20, and 23:22), remembering the Creator in the days of their youth
(Ecclesiastes 12:1), caring for and repaying their parents (1 Timothy 5:4), respecting
their fathers and mothers (Leviticus 19:3), learning the Scriptures (2 Timothy 3:15),
fearing the Lord (Psalms 34:11), and hearkening unto wisdom (Proverbs 13:1).
Obedience to parents as stated in this verse is to be in “all things.” The only

exception is when parents demand something contrary to God’s ways and decrees
(Acts 5:29).

Here, Paul turned to the responsibility of the parents, especially that of the fathers.
Parents are not to provoke their children. “Provoke” carries the idea of inciting them
to anger or resentment, making them bitter, or disturbing or troubling their minds.
This leads to discouragement.
“Discouraged” was translated from the Greek word “ATHUMEO,” and ATHUMEO
means “to be disheartened, dispirited, and broken in spirit” (Thayer’s Greek-English
Lexicon).
Other parental responsibilities include teaching (Deuteronomy 6:7 and 20-22),

training (Proverbs 22:6 and Isaiah 38:19), nurturing (Ephesians 6:4), controlling (1
Timothy 3:4), chastening (Deuteronomy 21:18), providing for (2 Corinthians 12:14),
and loving (Titus 2:4).
This is the same instruction that Paul gave the Ephesians in Ephesians 6:4.
However, in this letter to the Colossians, Paul added the phrase “lest they be
discouraged.” This gives clarity and explanation as to why it is so important for
fathers not to provoke their children (see notes 6-7 at Ephesians 6:4).

The phrase “according to the flesh” clarifies the limit to which a master could
exercise authority over a slave (or an employer over an employee - see note 1 at
Ephesians 6:5). The mastery Paul was speaking of here was only in the physical
realm. No one has spiritual authority over us believers but Christ. He is our head (1
Corinthians 11:3).

“Heartily” denotes from the heart. The reason Christians can perform their tasks
from their hearts, even when serving ungodly people, is because the service is
performed for their heavenly Master, Christ, and not just their human masters.

The New International Readers Version translates this verse as “Work at everything
you do with all your heart. Work as if you were working for the Lord, not for human
masters.”

Some have interpreted Colossians 3:24-25 as saying that people get exactly what
they deserve or earn, according to their actions. That’s not exactly what Paul was
saying.
Many passages of Scripture show that salvation is a gift that is offered to the least
deserving (Romans 4:5). If our actions were required to earn salvation, no one
would be saved (Romans 3:23). So, those who receive the gift of salvation by
putting faith in Christ (Ephesians 2:8) “receive the reward of the inheritance”
(Colossians 3:24), which is Christ’s inheritance. Although we don’t deserve it, we
receive all the provisions of Christ’s inheritance, because we have become joint-
heirs with Him.
However, this verse is speaking of those who do not receive the free gift of
salvation. They will be held accountable for their actions, and there will be no mercy
shown (see note 10 at this verse).
Without Christ’s redemptive work in people’s lives, they will have to stand and give
an account for all the wrong that they have done. Those who have not received
salvation by faith will not be shown favoritism or partiality in the Day of
Judgment–“the wrongdoer will be paid back for the wrong he has done” (this verse,
Revised Standard Version).
The Apostle Paul’s discourse before Felix rendered a similar statement - “And as he
reasoned of righteousness, temperance [self-control], and judgment to come, Felix
trembled [he was afraid], and answered, Go thy way for this time; when I have a
convenient season, I will call for thee” (Acts 24:25, brackets mine).
Although God’s salvation is “free,” it must be received (John 1:12). Those who do
not receive God’s free gift will be punished eternally (Romans 6:23).
CHAPTER 4
In Colossians 3:22-25, slaves are told to serve their masters heartily as unto the
Lord. That would translate into telling employees to have a good work ethic toward
their employers.
In this verse, masters (employers) are instructed to be just and fair, knowing that the
real Master of every person is in heaven, and He exists above all and judges the
affairs of man.
Paul was establishing a relationship between the way we treat those who are
serving under us and the way we are treated by our Master, the Lord Jesus Christ.
This same thing is said in other scriptures. Luke 6:38 says, “For with the same
measure that ye mete withal it shall be measured to you again.” Galatians 6:7 says,
“Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he
also reap.”
Although we often fail to make the connection, there is a definite link between the
way we are treated and the way we treat others. That should cause us to be more
merciful.

Prayer is simply communication with God and should be foundational in a Christian’s
life. In the Greek, the word “PROSKARTEREO,” which was translated “continue” in
this verse, means “to be earnest towards, i.e. (to a thing) to persevere, be constantly
diligent” (Strong’s Concordance). Prayer needs to be a discipline in the Christian life.

“Watch in the same” is an expression meaning that we should be alert, listening and
looking for direction from the Lord, as we pray. In other words, prayer should not be
a monologue. We should be expecting to hear from the Lord when we talk to Him.
The old CB radio transmitters do not send and receive at the same time. When one
party finishes speaking, he or she must say “over,” and then wait for the other party
to speak. Likewise, there are times when we need to say “over” in our prayer time
with the Lord, and then listen for what He wants to say. The way some people pray,
the Lord can’t get a word in edgewise.

There are other places where we are instructed to make sure thanksgiving is a part
of our prayers (Philippians 4:6 and Colossians 2:7). Psalms 100:4 tells us, “Enter
into his gates with thanksgiving, and into his courts with praise: be thankful unto him,
and bless his name.” The Lord’s Prayer begins and ends with thankfulness and
giving glory.
There are many reasons for making thanksgiving a part of our prayers, but one of
the major reasons is that thanksgiving in our prayers keeps us from turning prayer
into griping and complaining. If we would use the “sandwich technique,” where we
only voice hurts or needs in between thanksgiving, then our prayers would remain
positive and full of faith (see note 2 at Ephesians 1:16).

“Withal” is a word meaning “in addition; besides” (American Heritage Dictionary).
Paul was requesting prayer that God would open “a door of utterance” in order that
he might preach the Gospel.
It is amazing that Paul was requesting more opportunity for speaking the Gospel. He
was in prison for that very thing at the time of this writing, yet he remained
undeterred. His whole life centered around doing God’s will, regardless of the
consequences.
This is similar to the apostles’ prayer after having just been imprisoned: “And now,
Lord, behold their threatenings; and grant unto thy servants, that with all
boldness they may speak thy word, By stretching forth thine hand to heal; and
that signs and wonders may be done by the name of thy holy child Jesus. And when
they had prayed, the place was shaken where they were assembled together; and
they were all filled with the Holy Ghost, and they spake the word of God with
boldness” (Acts 4:29-31, emphasis mine).

Paul’s intent was to make the Gospel manifest; i.e., to make it clearly apparent to
everyone’s understanding. In Jesus’ parable of the sower sowing the Word (Matthew
13:1-23, Mark 4:3-25, and Luke 8:5-18), it is only those who understand the Gospel
of the kingdom that go on to bring forth fruit (Matthew 13:19 and 23). Therefore, it
constrains us to be as clear in our presentation of the Gospel as possible. Paul said
that’s the way it ought to be.

Paul’s intent was to make the Gospel known. Yet, Paul was in prison. One of the
great mistakes of the modern church is to think that evangelism is something done
within the four walls of the church building.
Acts 8:1-4 makes it apparent that evangelism was not done by the pastor or clergy,
but by believers who went everywhere preaching the Word. Ephesians 4:11-12
makes it plain that the apostle, prophet, evangelist, pastor, and teacher are to
prepare the saints to do the work of the ministry.
Several methods of evangelism are mentioned in Scripture:
1) House-to-house evangelism - “And in every house, they ceased not to teach and
preach Jesus Christ” (Acts 5:42).
2) Personal one-on-one evangelism - Philip ministered to the Ethiopian eunuch (Acts

8:26-38); Paul to Sergius Paulus (Acts 13:7); Jesus to Mary Magdalene, Nicodemus,
the woman at the well, the thief on the cross, and others. There are around thirty-five
such instances recorded in the Gospels alone.
3) Evangelism to large crowds - Peter ministered to the crowds in Jerusalem at

Pentecost (Acts 2:14-36) and Paul at Lystra (Acts 14:8-18).
4) Evangelism to entire cities - “Then Philip went down to the city of Samaria, and
preached Christ unto them” (Acts 8:5).
5) Public debate and preaching - Paul disputed in synagogues and marketplaces

(Acts 17:17); Peter and John preached in the temple (Acts 3:11-26); and Paul
declared, “And how I kept back nothing that was profitable unto you, but have
shewed you, and have taught you publickly, and from house to
house, Testifying both to the Jews, and also to the Greeks, repentance toward
God, and faith toward our Lord Jesus Christ” (Acts 20:20-21, emphasis mine).
6) Tract evangelism - The first tract evangelism with ink and pen is the Gospels.
John stated in his Gospel, “These are written, that ye might believe that Jesus is the
Christ, the Son of God; and that believing ye might have life through his name”
(John 20:31).

The phrase “redeeming the time” is speaking about our Christian witness; i.e.,
making the Gospel manifest the way we should. We have to take advantage of
every chance we have to share the good news. The New International Version
translates this verse as “Be wise in the way you act toward outsiders; make the most
of every opportunity.”

Paul was still speaking of the Christian witness. We Christians are to be wise in the
way we act and speak to unbelievers. We are to make the most of every opportunity
(see note 7 at Colossians 4:5). Our speech should be gracious with answers that
meet the needs of each person we encounter.
“Throughout His earthly ministry Jesus demonstrated lifestyle evangelism. Lifestyle

evangelism is evangelism that is done naturally in the daily activities of life. Jesus
spoke to people He met as He traveled through Palestine. He did not wait to witness
until Thursday night visitation. He met blind Bartimaeus on the roadside (Mark
10:46-52) and the Gadarene demoniac on the sea shore. He witnessed to
Zacchaeus at lunch and to Matthew’s friends at supper (Mark 2:15-17). Jesus was
opportunistic. He seized every opportunity to share the good news” (“New
Testament Evangelism” by Herschel H. Hobbs, p. 70).

Tychicus was a leader in the church, a beloved brother, faithful minister, and servant
with the Apostle Paul. Obviously, according to Colossians 4:8-9, he and Onesimus
carried this letter to the Colossians (see note 2 at Colossians 4:9). This is supported
by the subscript at the end of this chapter (which appears in some Bibles). His
purpose in going to the Colossian church was to make them aware of Paul’s
circumstances and also to encourage them (Colossians 4:8).
The International Inductive Study New Testament states, “Tychicus, a native of

Corinth, joined Paul there on his last missionary journey (Acts 20:4-5), and remained
with the Apostle and served him for many years (Ephesians 6:21, 2 Timothy 4:12,
and Titus 3:12).”
“Legend has it that Tychicus became bishop of Chalcedon in Asia Minor, and died a
martyr” (“Everyone in the Bible” by William Barker, p. 346). See note 6 at Acts 20:4
and note 1 at Ephesians 6:21 for more information on Tychicus.

Onesimus was the converted runaway slave mentioned in the book of Philemon. He
became a faithful and beloved Christian brother of the Apostle Paul. He was a
Colossian and accompanied Tychicus in the reporting of Paul’s affairs and the
delivery of this letter (see note 1 at Colossians 4:7).
The name Onesimus means “profitable, helpful” (Thayer’s Greek-English Lexicon).

Paul, in a letter to Philemon, seemed to play on these words when he said, “Who
once was unprofitable to you, but now is profitable to you and to me” (Philemon 11,
New King James Version).

One of Paul’s purposes in writing this letter was to let the Colossians know how he
and his companions were doing. Remember, Paul had never met these people (see
note 5 at Colossians 1:4 and note 13 at Colossians 2:1), but he had a relationship
with them through the messengers who had heard the Gospel from him and relayed
it to the Colossians. Paul wanted to continue to strengthen this relationship, so
through Onesimus, he kept them informed of what was happening in his life.
This illustrates the truth that communication is important to relationships. Paul was
communicating with great difficulty in comparison to the modern means of
communication we have today, but he made the effort, because he knew it was
important. “A man that hath friends must shew himself friendly” (Proverbs 18:24).

Aristarchus was from Thessalonica (Acts 27:2) and was with Paul on his third
missionary journey (Acts 19:29 and 20:4). Aristarchus and Gaius (see note 4 at Acts
19:29) were seized by the mob in Ephesus because they had been seen with the
Apostle Paul. He apparently survived this ordeal, since he was a constant
companion in the latter part of Paul’s life. Being a fellow prisoner with Paul may have
meant that he was incarcerated with Paul for preaching the Gospel.
Tradition says that Aristarchus died as a martyr during Nero’s persecution of the
Christians.

Marcus, or John Mark (Acts 12:12 and 25), was a nephew to Barnabas and
accompanied Paul and Barnabas on their first missionary journey (Acts 12:25). Most
scholars think Mark may have been an associate to the Apostle Peter and was with
him in Rome at the time of Peter’s death. Tradition states that Mark was the first
bishop of Alexandria and also died a martyr’s death.

Paul’s statement here is not to be interpreted so narrowly as to imply that these
people were the only associates Paul ever had who had been a comfort to him.
Timothy wasn’t included in this list, yet Paul said of him, “For I have no man
likeminded, who will naturally care for your state” (Philippians 2:20). Certainly,
Timothy was a comfort to the Apostle Paul.
Paul was specifically speaking of the people who had been with him during his
imprisonment in Rome. Of those men, Tychicus (Colossians 4:7), Onesimus
(Colossians 4:9), Aristarchus and Marcus (Colossians 4:10), and Justus (this verse)
were the only ones who had comforted Paul. Paul went on to commend Epaphras in
Colossians 4:12, so even though Epaphras didn’t comfort Paul, Paul certainly
thought well of him. Paul also mentioned Luke and Demas in Colossians 4:14 as
being with him, yet they weren’t listed among those who comforted him. Apparently,
this comfort of which Paul spoke was some special ministry that Paul appreciated,
but he wasn’t chiding those who didn’t render this service.

Epaphras was a Colossian who was also a servant of Jesus Christ (see note 10 at
Colossians 1:7). He faithfully labored in prayer on behalf of the Colossians. The
phrase “labouring fervently” comes from the Greek word “AGONIZOMAI.”
AGONIZOMAI comes from the Greek word “AGON,” and AGON is the root word for
our English word “agony.” It was translated “strive” three times, “fight” three times,
and “labour fervently” one time in the King James Version. AGONIZOMAI carries the
idea of “contend[ing] with adversaries [and] endeavor[ing] with strenuous zeal”
(Thayer’s Greek-English Lexicon, brackets mine). Epaphras’ prayers were that the
Colossians would mature, fully develop, and carry into effect the will of God for their
lives.

Epaphras had a great zeal for the spiritual welfare of the Colossians as well as those
from Laodicea and Hierapolis (see Life for Today Study Bible Notes, Introduction to
Colossians, Background). Laodicea and Hierapolis were cities in Phrygia near
Colosse. Laodicea was northwest of Colosse and south of the Lycus River.
Hierapolis was about six miles north-northeast of Laodicea.
Luke was the author of the Gospel of Luke and also the book of Acts. According to
tradition, Luke was one of the seventy whom the Lord commissioned to go out and
preach the Gospel of the kingdom (Luke 10:1). Since Paul mentioned Aristarchus,
Mark, and Justus as being Jews, Luke was probably a Gentile.

Some have taken this mention of Luke as “the beloved physician” to indicate that
Luke was still practicing medicine. It has even been said that Luke ministered right
alongside the Apostle Paul. Paul would pray for God to heal them supernaturally,
and if that didn’t work, then Luke would treat them medically. There is no evidence,
scriptural or otherwise, that indicates this ever happened. On the contrary, since
Luke wrote the book of Acts (see Life for Today Study Bible Notes, Introduction to
Acts, Authorship), he would have been totally remiss not to include one single
instance of him practicing medicine alongside Paul, if that was indeed what he was
doing.
It is most probable that Paul was simply making reference to what Luke did previous
to his conversion. This would be like referring to the disciple Matthew as “Matthew,
the tax collector” or to Peter as “the beloved fisherman.” It would not be inaccurate
to refer to these men in that way, although they were not making a living by doing
those things at that time.

Demas is later mentioned in 2 Timothy 4:10 as one who forsook Paul, “having loved
this present world.”

This is the only mention of Nymphas in Scripture. The name means “nymph-given
(i.e. -born)” (Strong’s Concordance). The use of the word “his” in this same sentence
reveals that this was a male name. One of the church groups met in his house.

For the first 300 years of church history, Christians met and worshiped in homes
(Romans 16:5, 1 Corinthians 16:19, and Philemon 2). When Constantine founded
the city of Constantinople in A.D. 323, he commissioned a building to be built for
Christians to meet in. This was similar to the pagan temples of that day. This
ushered in a massive church-building program all over the Roman Empire.
Constantine ordered these buildings to be named after one of the Christians in the
New Testament. This changed Christianity from the way it had previously been
known; many unbelievers began worshiping with the Christians. The house-church
meetings were soon to become only a memory.
It will have to be conceded that the Lord has used the church building to bring
millions of people to Himself, but it is less clear that this was ever the intent of the
Lord, to meet in this manner.

Paul’s instruction to the Colossians to have the Laodiceans read this letter and that
they, in turn, were to read the letter Paul had written to the Laodiceans illustrates
that the truths contained in this epistle are not limited to just the Colossians. Any
believer can benefit from these truths. This letter is to all Christians of all times.

F.C. Synge in his commentary on Colossians states, “There is in existence a letter to
the Laodiceans, surviving only in Latin, but evidently originally written in Greek. It is
found in many copies of the Latin Bible from the sixth century to the fifteenth. But in
all that time no scholar accepted it as genuine, and no one accepts it now.
“The reference here may be to a lost letter; or, as had been conjectured, the letter
may be the letter we know as Ephesians, for this might be a circular letter [see Life
for Today Study Bible Notes, Introduction to Ephesians]. It contains no personal
greetings and, moreover, many of the best MSS. omit the words ‘at Ephesus’ in the
opening verse” (Philippians and Colossians: Introduction and Commentary, p. 98;
brackets mine).

Archippus is thought by some to be the son of Philemon (Philemon 2). Archippus
was admonished by Paul to fulfill the ministry that he had received of the Lord. It is
unclear whether this was a warning to Archippus or just an exhortation not to grow
weary in what he was already doing. Archippus is only mentioned twice by name in
Scripture (this verse and Philemon 2). The name means “horse-ruler” (Strong’s
Concordance).

Archippus is thought by some to be the son of Philemon (Philemon 2). Archippus
was admonished by Paul to fulfill the ministry that he had received of the Lord. It is
unclear whether this was a warning to Archippus or just an exhortation not to grow
weary in what he was already doing. Archippus is only mentioned twice by name in
Scripture (this verse and Philemon 2). The name means “horse-ruler” (Strong’s
Concordance).

COLOSSIANS

Uploaded by

Copyright:

Available Formats

COLOSSIANS

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

COLOSSIANS

Uploaded by

Copyright:

Available Formats

COLOSSIANS

DATE AND PLACE OF WRITING

NOTE 2 AT COLOSSIANS 1:1:

NOTE 3 AT COLOSSIANS 1:2:

NOTE 4 AT COLOSSIANS 1:3:

Thanksgiving is expressed through His saints (Psalms 145:10), people’s lips

NOTE 5 AT COLOSSIANS 1:4:

Because of the mention of Epaphras in Colossians 1:7 as “a faithful minister of

NOTE 6 AT COLOSSIANS 1:4:

NOTE 7 AT COLOSSIANS 1:5:

NOTE 8 AT COLOSSIANS 1:6:

NOTE 9 AT COLOSSIANS 1:6:

NOTE 10 AT COLOSSIANS 1:7:

NOTE 11 AT COLOSSIANS 1:7:

NOTE 12 AT COLOSSIANS 1:8:

NOTE 13 AT COLOSSIANS 1:8:

NOTE 14 AT COLOSSIANS 1:9:

NOTE 15 AT COLOSSIANS 1:9:

NOTE 16 AT COLOSSIANS 1:9:

NOTE 17 AT COLOSSIANS 1:9:

NOTE 18 AT COLOSSIANS 1:9:

NOTE 20 AT COLOSSIANS 1:10:

As we experience these blessings, then the results will be as Colossians 1:11

NOTE 21 AT COLOSSIANS 1:10:

“Walk,” in the Scriptures, is many times used figuratively to indicate a pattern of

NOTE 22 AT COLOSSIANS 1:10:

NOTE 23 AT COLOSSIANS 1:10:

- fruit in keeping with repentance (Matthew 3:8)

- good and evil fruit (Matthew 7:17)

- fruit unto eternal life (John 4:36)

- the fruit of abiding in Christ’s life (John 15:5)

- fruit of discipleship (John 15:8)

- the fruit, or harvest, of souls (Romans 1:13)

- fruit unto holiness (Romans 6:22)

- fruit unto God (Romans 7:4)

- fruits of righteousness (2 Corinthians 9:10)

- the fruit of the Holy Spirit (Galatians 5:22-23)

- fruit of goodness, righteousness, and truth (Ephesians 5:9)

- fruit of one’s labor (Philippians 1:22)

- fruit of giving (Philippians 4:17)

- fruit of the Gospel (Colossians 1:6)

- being fruitful in good works (this verse)

- the fruit of our lips giving thanks to God (Hebrews 13:15)

NOTE 24 AT COLOSSIANS 1:10:

NOTE 25 AT COLOSSIANS 1:11:

NOTE 26 AT COLOSSIANS 1:11:

NOTE 27 AT COLOSSIANS 1:11:

NOTE 28 AT COLOSSIANS 1:11:

NOTE 29 AT COLOSSIANS 1:12:

NOTE 30 AT COLOSSIANS 1:12:

NOTE 31 AT COLOSSIANS 1:13:

NOTE 32 AT COLOSSIANS 1:13:

NOTE 33 AT COLOSSIANS 1:14:

NOTE 34 AT COLOSSIANS 1:14:

NOTE 35 AT COLOSSIANS 1:14:

NOTE 1 AT COLOSSIANS 1:15:

NOTE 2 AT COLOSSIANS 1:15:

NOTE 3 AT COLOSSIANS 1:15:

NOTE 4 AT COLOSSIANS 1:15:

NOTE 5 AT COLOSSIANS 1:16: