THE EPISTLE OF PAUL TO THE
COLOSSIANS

Title

Colossians is named for the city of Colosse, where the church to which it was addressed was located. It was also to be read in the neighboring church at Laodicea (4:16).

Author and Date

Paul is identified as author at the beginning (1:1; cf. v. 23; 4:18), as was customary in his epistles. The testimony of the early church, including such key figures as Irenaeus, Clement of Alexandria, Tertullian, Origen, and Eusebius, confirms that the opening claim is genuine. Additional evidence for Paul’s authorship comes from the book’s close parallels with Philemon, which is universally accepted as having been written by Paul.

Both were written (c. A.D. 60–62) while Paul was a prisoner in Rome (4:3, 10, 18; Philem. 9, 10, 13, 23); also, the names of the same people (e.g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas) appear in both epistles, showing that both were written by the same author at about the same time. For biographical information on Paul, see Introduction to Romans: Author and Date.

Background and Setting

Colosse was a city in Phrygia, in the Roman province of Asia (part of modern Turkey), about 100 miles east of Ephesus in the region of the seven churches of Revelation 1–3. The city lay alongside the Lycus River, not far from where it flowed into the Maender River. The Lycus Valley narrowed at Colosse to a width of about two miles, and Mount Cadmus rose 8,000 ft. above the city.

Colosse was a thriving city in the fifth century B.C. when the Persian king Xerxes (Ahasuerus, cf. Esth. 1:1) marched through the region. Black wool and dyes (made from the nearby chalk deposits) were important products. In addition, the city was situated at the junction of the main north-south and east-west trade routes. By Paul’s day, however, the main road had been rerouted through nearby Laodicea, thus bypassing Colosse and leading to its decline and the rise of the neighboring cities of Laodicea and Hierapolis.

Although Colosse’s population was mainly Gentile, there was a large Jewish settlement dating from the days of Antiochus the Great (223–187 B.C.). Colosse’s mixed population of Jews and Gentiles manifested itself both in the composition of the church and in the heresy that plagued it, which contained elements of both Jewish legalism and pagan mysticism.

The church at Colosse began during Paul’s three-year ministry at Ephesus (Acts 19). Its founder was not Paul, who had never been there (2:1); rather Epaphras (1:5–7), who apparently was saved during a visit to Ephesus, likely started the church in Colosse when he returned home. Several years after the Colossian church was founded, a dangerous heresy arose to threaten it—one not identified with any particular historical system. It contained elements of what later became known as Gnosticism, i.e., that God is good, but matter is evil, that Jesus Christ was merely one of a series of emanations descending from God and being less than God (a belief that led them to deny His true humanity), and that a secret, higher knowledge above Scripture was necessary for enlightenment and salvation.

The Colossian heresy also embraced aspects of Jewish legalism, e.g., the necessity of circumcision for salvation, observance of the ceremonial rituals of the OT law (dietary laws, festivals, Sabbaths), and rigid asceticism. It also called for the worship of angels and mystical experience. Epaphras was so concerned about this heresy that he made the long journey from Colosse to Rome (4:12, 13), where Paul was a prisoner.

This letter was written from prison in Rome (Acts 28:16–31) sometime between A.D. 60–62 and is, therefore, referred to as a prison epistle (along with Ephesians, Philippians, and Philemon). It may have been composed almost contemporaneously with Ephesians and initially sent with that epistle and Philemon by Tychicus (Eph. 6:21, 22; Col. 4:7, 8). See Introduction to Philippians: Author and Date for a discussion of the city from which Paul wrote. He wrote this letter to warn the Colossians against the heresy they faced, and sent the letter to them with Tychicus, who was accompanying the runaway slave Onesimus back to his master, Philemon, a member of the Colossian church (4:7–9; see Introduction to Philemon: Background and Setting). Epaphras remained behind in Rome (cf. Philem. 23), perhaps to receive further instruction from Paul.

Historical and Theological Themes

Colossians contains teaching on several key areas of theology, including the deity of Christ (1:15–20; 2:2–10), reconciliation (1:20–23), redemption (1:13, 14; 2:13, 14; 3:9–11), election (3:12), forgiveness (3:13), and the nature of the church (1:18, 24, 25; 2:19; 3:11, 15). Also, as noted above, it refutes the heretical teaching that threatened the Colossian church (ch. 2).

Interpretive Challenges

Those cults that denied Christ’s deity had seized upon the description of Him as “the firstborn over all creation” (1:15) as proof that He was a created being. Paul’s statement that believers will be “holy, and blameless, and above reproach” if they “continue in the faith” (1:22, 23) had led some to teach that believers could lose their salvation. Some argued for the existence of purgatory based on Paul’s statement, “I … fill up in my flesh what is lacking in the afflictions of Christ” (1:24), while others saw support for baptismal regeneration (2:12). The identity of the “epistle from Laodicea” (4:16) has also prompted much discussion. These issues will be treated in the notes.

I. PERSONAL MATTERS (1:1–14)

A. Paul’s Greeting (1:1, 2)

1:1 Paul. For details on the apostle Paul, see Introduction to Romans: Author and Date; see note on Acts 9:1. Timothy. Paul’s colaborer and true child in the faith (see Introduction to 1 Timothy: Background and Setting; see note on Acts 16:1 ) was able to be with him because, although Paul was a prisoner, he had personal living quarters (Acts 28:16–31).

1:2 saints. Those who have been separated from sin and set apart to God—the believers in Colosse (see note on 1 Cor. 1:2 ). faithful. A word used in the NT exclusively for believers. Cf. verse 4. Colosse. One of three cities in the Lycus River valley in the region of Phyrgia, in the Roman province of Asia (part of modern Turkey), about 100 miles east of Ephesus (see Introduction: Background and Setting). Grace . . . and peace. Paul’s greeting in all thirteen of his epistles (see note on Rom. 1:7 ).

B. Paul’s Thankfulness (1:3–8)

1:3 God and Father of our Lord Jesus Christ. This designation was often used to show that Jesus was one in nature with God, as any true son is with his father. It was an affirmation of Christ’s deity (cf. Rom. 15:6; 2 Cor. 1:3; 11:13; Eph. 1:3; 3:14; 1 Pet. 1:3).

1:4 faith in Christ Jesus. For discussion of saving faith, see notes on Romans 1:16; 10:4–17; James 2:14–26. love for all the saints. Cf. verse 8. One of the visible fruits of true saving faith is love for fellow believers (John 13:34, 35; Gal. 5:22; 1 John 2:10; 3:14–16).

1:5 the hope which is laid up. The believer’s hope is inseparable from his faith. See notes on Romans 5:2; 1 Peter 1:3–5. the gospel. See note on Romans 1:1. The Greek word literally means “good news,” and was used in classical Greek to express the good news of victory in a battle. The gospel is the Good News of Christ’s victory over Satan, sin, and death.

1:6 in all the world. Cf. verse 23, “every creature under heaven.” The gospel was never intended for an exclusive group of people; it is Good News for the whole world (Matt. 24:14; 28:19, 20; Mark 16:15; Rom. 1:8, 14, 16; 1 Thess. 1:8). It transcends all ethnic, geographic, cultural, and political boundaries. fruit. Refers to the saving effect of gospel preaching and to the growth of the church. See notes on Romans 1:13; Philippians 1:22; cf. Matthew 13:3–8, 31, 32.

1:7 Epaphras. The likely founder of the church at Colosse (see Introduction: Background and Setting).

C. Paul’s Prayer (1:9–14)

1:9 the knowledge of His will. The Greek word for knowledge is the usual one, with an added preposition that intensifies its meaning. This is not an inner impression or feeling, but a deep and thorough knowledge of the will of God that is finally and completely revealed in the Word of God (3:16; Eph. 5:17; 1 Thess. 4:3; 5:18; 1 Tim. 2:4; 1 Pet. 2:13, 15; 4:19). wisdom and spiritual understanding. Spiritual modifies both wisdom (the ability to accumulate and organize principles from Scripture) and understanding (the application of those principles to daily living).

1:10 walk worthy. This is a key NT concept which calls the believer to live in a way that is consistent with his identification with the Lord who saved him. See notes on Ephesians 4:1; Philippians 1:27. being fruitful in every good work. See notes on Romans 1:13; Philippians 4:17. Spiritual fruit is the byproduct of a righteous life. The Bible identifies spiritual fruit as leading people to Christ (1 Cor. 16:15), praising God (Heb. 13:15), giving money (Rom. 15:26–28), living a godly life (Heb. 12:11), and displaying holy attitudes (Gal. 5:22, 23). increasing in the knowledge of God. Spiritual growth cannot occur apart from this knowledge (1 Pet. 2:2; 2 Pet. 3:18). The evidences of spiritual growth include a deeper love for God’s Word (Ps. 119:97), a more perfect obedience (1 John 2:3–5), a strong doctrinal foundation (1 John 2:12–14), an expanding faith (2 Thess. 1:3; cf. 2 Cor. 10:5), and a greater love for others (Phil. 1:9).

1:11 strengthened with all might. See notes on Ephesians 3:16–20. patience and longsuffering. These terms are closely related and refer to the attitude one has during trials. Patience looks more at enduring difficult circumstances while longsuffering looks at enduring difficult people.

1:12 qualified us. The Greek word means “to make sufficient,” “to empower,” or “to authorize.” God qualifies us only through the finished work of the Savior. Apart from God’s grace through Jesus Christ, all people would be qualified only to receive His wrath. inheritance. Lit. “for the portion of the lot.” Each believer will receive his own individual portion of the total divine inheritance (see note on Rom. 8:17 ), an allusion to the partitioning of Israel’s inheritance in Canaan (cf. Num. 26:52–56; 33:51–54; Josh. 14:1, 2). See notes on 1 Peter 1:3–5. in the light. Scripture represents light intellectually as divine truth (Ps. 119:130) and morally as divine purity (Eph. 5:8–14; 1 John 1:5). The saints’ inheritance exists in the spiritual realm of truth and purity where God Himself dwells (1 Tim. 6:16). Light, then, is a synonym for God’s kingdom. Cf. John 8:12; 2 Corinthians 4:6; Revelation 21:23; 22:5.

1:13 delivered us. The Greek term means “to draw to oneself” or “to rescue,” and refers to the believer’s spiritual liberation by God from Satan’s kingdom, which, in contrast to the realm of light with truth and purity, is the realm of darkness (cf. Luke 22:53) with deception and wickedness (1 John 2:9, 11). See note on Acts 26:18. kingdom. In its basic sense, a group of people ruled by a king. More than just the future, earthly millennial kingdom, this everlasting kingdom (2 Pet. 1:11) speaks of the realm of salvation in which all believers live in current and eternal spiritual relationship with God under the care and authority of Jesus Christ (see note on Matt. 3:2 ). the Son of His love. Cf. Matthew 3:17; 12:18; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; Ephesians 1:6; 2 Peter 1:17; see notes on John 17:23–26. The Father gave this kingdom to the Son He loves, as an expression of eternal love. This means that every person the Father calls and justifies is a love gift from Him to the Son. See notes on John 6:37, 44.

1:14 redemption. The Greek word means “to deliver by payment of a ransom,” and was used of freeing slaves from bondage. Here it refers to Christ freeing believing sinners from slavery to sin (cf. Eph. 1:7; 1 Cor. 1:30; see note on Rom. 3:24 ). through His blood. Cf. verse 20. A reference, not limited to the fluid as if the blood had saving properties in its chemistry, but an expression pointing to the totality of Christ’s atoning work as a sacrifice for sin. This is a frequently used metonym in the NT (see Eph. 1:7; 2:13; Heb. 9:14; 1 Pet. 1:19). The word cross (as in v. 20) is used similarly to refer to the whole atoning work (see 1 Cor. 1:18; Gal. 6:12, 14; Eph. 2:16). See note on Romans 5:9. the forgiveness of sins. The Greek word is a composite of two words that mean “to pardon” or “to grant remission of a penalty.” Cf. Psalm 103:12; Micah 7:19; Ephesians 1:7; see notes on 2 Corinthians 5:19–21.

II. DOCTRINAL INSTRUCTION (1:15–2:23)

A. About Christ’s Deity (1:15–23)

1:15–20 One component in the heresy threatening the Colossian church was the denial of the deity of Christ. Paul combats that damning element of heresy with an emphatic defense of Christ’s deity.

1:15 image of the invisible God. See note on Hebrews 1:3. The Greek word for image is eikon, from which the English word icon derives. It means “copy” or “likeness.” Jesus Christ is the perfect image—the exact likeness—of God and is in the very form of God (Phil. 2:6; cf. John 1:14; 14:9), and has been so from all eternity. By describing Jesus in this manner, Paul emphasizes that He is both the representation and manifestation of God. Thus, He is fully God in every way (cf. 2:9; John 8:58; 10:30–33; Heb. 1:8). the firstborn over all creation. Cf. verse 18. The Greek word for firstborn can refer to one who was born first chronologically, but most often refers to preeminence in position, or rank (see note on Heb. 1:6; cf. Rom. 8:29). In both Greek and Jewish culture, the firstborn was the ranking son who had received the right of inheritance from his father, whether he was born first or not. It is used of Israel who, not being the first nation, was however the preeminent nation (cf. Ex. 4:22; Jer. 31:9). Firstborn in this context clearly means highest in rank, not first created (cf. Ps. 89:27; Rev. 1:5) for several reasons: (1) Christ cannot be both “first begotten” and “only begotten” (cf. John 1:14, 18; 3:16, 18; 1 John 4:9); (2) when the “firstborn” is one of a class, the class is in the plural form (cf. v. 18; Rom. 8:29), but “creation,” the class here, is in a singular form; (3) if Paul was teaching that Christ was a created being, he was agreeing with the heresy he was writing to refute; and (4) it is impossible for Christ to be both created, and the Creator of everything (v. 16). Thus, Jesus is the firstborn in the sense that He has the preeminence (v. 18) and possesses the right of inheritance “over all creation” (cf. Heb. 1:2; Rev. 5:1–7, 13). He existed before the creation and is exalted in rank above it. See notes on Psalm 2:7; Romans 8:29.

1:16 thrones or dominions or principalities or powers. Cf. 2:15; Romans 8:38; Ephesians 1:21; 3:10; 6:12; 1 Peter 3:22; Jude 6. These are various categories of angels whom Christ created and rules over. There is no comment regarding whether they are holy or fallen, since He is Lord of both groups. The false teachers had incorporated into their heresy the worship of angels (see note on 2:18 ), including the lie that Jesus was one of them, merely a spirit created by God and inferior to Him. Paul rejected that and made it clear that angels, whatever their rank, whether holy or fallen, are mere creatures, and their Creator is none other than the preeminent One, the Lord Savior, Jesus Christ. The purpose of his catalog of angelic ranks is to show the immeasurable superiority of Christ over any being the false teachers might suggest. All things were created through Him and for Him. Cf. Romans 11:33–36. See notes on John 1:3; Hebrews 1:2. As God, Jesus created the material and spiritual universe for His pleasure and glory.

1:17 He is before all things. When the universe had its beginning, Christ already existed, thus by definition He must be eternal (Mic. 5:2; John 1:1, 2; 8:58; 1 John 1:1; Rev. 22:13). consist. Lit. “to hold together.” Christ sustains the universe, maintaining the power and balance necessary to life’s existence and continuity (cf. Heb. 1:3).

1:18 head of the body. Cf. 2:19. Paul uses the human body as a metaphor for the church, of which Christ serves as the head. Just as a body is controlled from the brain, so Christ controls every part of the church and gives it life and direction. Cf. Ephesians 4:15; 5:23. For a detailed discussion of the church as a body, see notes on 1 Corinthians 12:4–27. the beginning. This refers to both source and preeminence. The church had its origins in the Lord Jesus (Eph. 1:4), and He gave life to the church through His sacrificial death and resurrection to become its Sovereign. the firstborn from the dead. See note on verse 15. Jesus was the first chronologically to be resurrected, never to die again. Of all who have been or ever will be raised from the dead—and that includes all people (John 5:28, 29)—Christ is supreme (see notes on v.15; Phil. 2:8–11 ).

1:19 all the fullness. A term likely used by those in the Colossian heresy to refer to divine powers and attributes they believed were divided among various emanations (see Introduction: Background and Setting). Paul countered that by asserting that the fullness of deity—all the divine powers and attributes—was not spread out among created beings, but completely dwelt in Christ alone (cf. 2:9).

1:20 reconcile all things to Himself. The Greek word for reconcile means “to change” or “exchange.” Its NT usage refers to a change in the sinner’s relationship to God. See notes on Romans 5:10; 2 Corinthians 5:18–21. Man is reconciled to God when God restores man to a right relationship with Him through Jesus Christ. An intensified form for reconcile is used in this verse to refer to the total and complete reconciliation of believers and ultimately “all things” in the created universe (cf. Rom. 8:21; 2 Pet. 3:10–13; Rev. 21:1). This text does not teach that, as a result, all will believe; rather, it teaches that all will ultimately submit (cf. Phil. 2:9–11). having made peace. See note on Romans 5:1. God and those He saved are no longer at enmity with each other. the blood of His cross. See note on verse 14.

1:21 alienated . . . enemies. The Greek term for alienated means “estranged,” “cut off,” or “separated.” Before they were reconciled, all people were completely estranged from God (cf. Eph. 2:12, 13). The Greek word for enemies can also be translated “hateful.” Unbelievers hate God and resent His holy standard because they love “wicked works” (cf. John 3:19, 20; 15:18, 24, 25). Actually, there is alienation from both sides, since God “hates all workers of iniquity” (Ps. 5:5). reconciled. See note on verse 20.

1:21, 22 reconciled . . . through death. Christ’s substitutionary death on the Cross that paid the full penalty for the sin of all who believe made reconciliation possible and actual. See notes on 2 Corinthians 5:18–21; cf. Romans 3:25; 5:9, 10; 8:3.

1:22 holy . . . in His sight. Holy refers to the believer’s positional relationship to God; he is separated from sin and set apart to God by imputed righteousness. This is justification (see notes on Rom. 3:24–26; Phil. 3:8, 9 ). As a result of the believer’s union with Christ in His death and Resurrection, God considers Christians as holy as His Son (Eph. 1:4; 2 Cor. 5:21). Christians are also “blameless” (without blemish) and “above reproach” (no one can bring a charge against them; Rom. 8:33; cf. Phil. 2:15). We are to be presented to Christ, when we meet Him, as a chaste bride (Eph. 5:25–27; 2 Cor. 11:2).

1:23 continue in the faith. Cf. Acts 11:23; 14:22. Those who have been reconciled will persevere in faith and obedience because, in addition to being declared righteous, they are actually made new creatures (2 Cor. 5:17) with a new disposition that loves God, hates sin, desires obedience, and is energized by the indwelling Holy Spirit (cf. John 8:30–32; 1 John 2:19). Rather than defect from the gospel they heard, true believers will remain solid on Christ who is the only foundation (1 Cor. 3:11), and faithful by the enabling grace of God (Phil. 1:6; 2:11–13). For discussion on perseverance of the saints, see note on Matthew 24:13. preached to every creature. Cf. Mark 16:15. The gospel has no racial boundaries. Having reached Rome, where Paul was when he wrote Colossians, it had reached the center of the known world.

B. About Paul’s Ministry (1:24–2:7)

1:24 my sufferings. Paul’s present imprisonment (Acts 28:16, 30; see Introduction to Ephesians: Background and Setting). fill up . . . what is lacking. Paul was experiencing the persecution intended for Christ. In spite of His death on the Cross, Christ’s enemies had not gotten their fill of inflicting injury on Him. So they turned their hatred on those who preached the gospel (cf. John 15:18, 24; 16:1–3). It was in that sense that Paul filled up what was lacking in Christ’s afflictions (see notes on 2 Cor. 1:5; Gal. 6:17 ). the sake of His body. Paul’s motivation for enduring suffering was to benefit and build Christ’s church. Cf. Philippians 1:13, 29, 30; see notes on 2 Corinthians 4:8–15; 6:4–10; 11:23–29; 12:9, 10.

1:25 stewardship. Cf. 1 Corinthians 4:1, 2; 9:17. A steward was a slave who managed his master’s household, supervising the other servants, dispensing resources, and handling business and financial affairs. Paul viewed his ministry as a stewardship from the Lord. The church is God’s household (1 Tim. 3:16), and Paul was given the task of caring for, feeding, and leading the churches, for which he was accountable to God (cf. Heb. 13:17). All believers are responsible for managing the abilities and resources God gives them (see note on 1 Pet. 4:10 ). to fulfill the word of God. This refers to Paul’s single-minded devotion to completely fulfill the ministry God gave him to preach the whole counsel of God to those to whom God sent him (Acts 20:27; 2 Tim. 4:7).

1:26 mystery. Cf. 2:2; 4:3. See notes on Matthew 13:11; 1 Corinthians 2:7; Ephesians 3:4, 5. This refers to truth, hidden until now, but revealed for the first time to the saints in the NT. Such truth includes the mystery of the incarnate God (2:2, 3, 9), Israel’s unbelief (Rom. 11:25), lawlessness (2 Thess. 2:7), the unity of Jew and Gentile made one in the church (Eph. 3:3–6), and the Rapture of the church (1 Cor. 15:51). In this passage, the mystery is specifically identified in verse 27.

1:27 Gentiles . . . Christ in you. The OT predicted the coming of the Messiah and that the Gentiles would partake of salvation (cf. Is. 42:6; 45:21, 22; 49:6; 52:10; 60:1–3; Pss. 22:27; 65:5; 98:2, 3), but it did not reveal that the Messiah would actually live in each member of His redeemed church, made up mostly of Gentiles. That believers, both Jew and Gentile, now possess the surpassing riches of the indwelling Christ is the glorious revealed mystery (John 14:23; Rom. 8:9, 10; Gal. 2:20; Eph. 1:7, 17, 18; 3:8–10, 16–19). the hope of glory. The indwelling Spirit of Christ is the guarantee to each believer of future glory (Rom. 8:11; Eph. 1:13, 14; 1 Pet. 1:3, 4).

1:28 perfect. To be complete or mature—to be like Christ. See notes on Romans 8:29; Philippians 3:12–14, 19, 20; 1 John 2:6; 3:2. This spiritual maturity is defined in 2:2.

1:29 I . . . labor, striving according to His working. Here is the balance of Christian living. Paul gave the effort to serve and honor God with all his might. Labor refers to working to the point of exhaustion. The Greek word for striving gives us the English word agonize and refers to the effort required to compete in an athletic event. At the same time, he knew the effective “striving” or work, with spiritual and eternal results was being done by God through him (see notes on Phil. 2:11–13; cf. 1 Cor. 15:10, 58).

2:1 great conflict. The word means “striving” and comes from the same root as in 1:29. Both the Colossians and Laodiceans were among those for whom Paul struggled so hard in order to bring them to maturity. Laodicea. The chief city of Phrygia in the Roman province of Asia, located just south of Hierapolis in the Lycus River valley (see Introduction: Background and Setting; see note on Rev. 3:14; cf. 4:13).

2:2 full assurance of understanding. Understanding of the fullness of the gospel, along with inner encouragement and shared love, mark mature believers who, thereby, enjoy the assurance of salvation (see notes on 2 Pet. 1:5–8 ). mystery. See note on 1:26. of God . . . Christ. Cf. 4:3. Leaving out the phrase between “God” and “Christ” (see marginal note), which was probably not in the original text, changes nothing. The point is that the mystery Paul referred to here is that the Messiah Christ is God incarnate Himself (cf. 1 Tim. 3:16).

2:3 all the treasures. Cf. verses 9, 10; 1:19. The false teachers threatening the Colossians claimed to possess a secret wisdom and transcendent knowledge available only to the spiritual elite. In sharp contrast, Paul declared that all the richness of truth necessary for salvation, sanctification, and glorification is found in Jesus Christ, who Himself is God revealed. Cf. John 1:14; Romans 11:33–36; 1 Corinthians 1:24, 30; 2:6–8; Ephesians 1:8, 9; 3:8, 9.

2:4 lest anyone should deceive you. Paul did not want the Colossians to be deceived by the persuasive rhetoric of the false teachers which assaulted the person of Christ. That is why, throughout chapters 1 and 2, he emphasized Christ’s deity and His sufficiency to save believers and bring them to spiritual maturity.

2:5 absent in the flesh . . . with you in spirit. Because he was a prisoner, Paul was unable to be present with the Colossians. This did not mean, however, that his love and concern for them was any less (cf. 1 Cor. 5:3, 4; 1 Thess. 2:17). Their “good order” and “steadfast faith” (both military terms depicting a solid rank of soldiers drawn up for battle) brought great joy to the apostle’s heart.

2:6 walk in Him. Walk is the familiar NT term denoting the believer’s daily conduct (1:10; 4:5; Rom. 6:4; 8:1, 4; 13:13; 1 Cor. 7:17; 2 Cor. 5:7; 10:3; 12:18; Gal. 5:16, 25; 6:16; Eph. 2:10; 4:1, 17; 5:2, 8, 15; Phil. 3:16–18; 1 Thess. 2:12; 4:1, 12; 2 Thess. 3:11; 1 John 1:6, 7; 2:6; 2 John 6; 3 John 3, 4). To walk in Christ is to live a life patterned after His.

2:7 the faith. The sense here is objective, referring to the truth of Christian doctrine. Spiritual maturity develops upward from the foundation of biblical truth as taught and recorded by the apostles. Cf. 3:16. This rooting, building, and establishing is in sound doctrine (cf. 1 Tim. 4:6; 2 Tim. 3:16, 17; Titus 2:1).

C. About False Philosophy (2:8–23)

2:8 cheat you. Here is the term for robbery. False teachers who are successful in getting people to believe lies, rob them of truth, salvation, and blessing. philosophy and empty deceit. Philosophy (lit. “love of wisdom”) appears only here in the NT. The word referred to more than merely the academic discipline, and described any theory about God, the world, or the meaning of life. Those embracing the Colossian heresy used it to describe the supposed higher knowledge they claimed to have attained. Paul, however, equates the false teachers’ philosophy with “empty deceit,” that is, with worthless deception. Cf. 1 Timothy 6:20; see note on 2 Corinthians 10:5. the basic principles of the world. See note on verse 20; Galatians 4:3. Far from being advanced, profound knowledge, the false teachers’ beliefs were simplistic and immature like all the rest of the speculations, ideologies, philosophies, and psychologies the fallen satanic and human system invents.

2:9 fullness of the Godhead. Christ possesses the fullness of the divine nature and attributes (see notes on 1:19; John 1:14–16 ). bodily. In Greek philosophical thought, matter was evil; spirit was good. Thus, it was unthinkable that God would ever take on a human body. Paul refutes that false teaching by emphasizing the reality of Christ’s incarnation. Jesus was not only fully God, but fully human as well. See notes on Philippians 2:5–11.

2:10 complete in Him. See notes on verses 3, 4; cf. John 1:16; Ephesians 1:3. Believers are complete in Christ, both positionally by the imputed perfect righteousness of Christ (see note on 1:22 ) and the complete sufficiency of all heavenly resources for spiritual maturity (see notes on 2 Pet. 1:3, 4 ). the head of all principality and power. Jesus Christ is the Creator and Ruler of the universe and all its spiritual beings (see note on 1:16 ), not a lesser being emanating from God as the Colossian errorists maintained (see Introduction: Background and Setting).

2:11, 12 circumcision made without hands. See note on Genesis 17:11. Circumcision symbolized man’s need for cleansing of the heart (cf. Deut. 10:16; 30:6; Jer. 4:4; 9:26; Acts 7:51; Rom. 2:29) and was the outward sign of that cleansing of sin that comes by faith in God (Rom. 4:11; Phil. 3:3). At salvation, believers undergo a spiritual “circumcision” “by putting off the body of the sins of the flesh” (cf. Rom. 6:6; 2 Cor. 5:17; Phil. 3:3; Titus 3:5). This is the New Birth, the new creation in conversion. The outward affirmation of the already accomplished inner transformation is now the believer’s baptism by water (Acts 2:38).

2:13 dead in your trespasses. See notes on Ephesians 2:1, 5. Unbelievers are bound in the sphere of sin, the world (Eph. 2:12), the flesh (Rom. 8:8), and the devil (1 John 5:19) so they are unable to respond to spiritual stimuli, totally devoid of spiritual life. Paul further defines this condition of the unsaved in 1 Corinthians 2:14; Ephesians 4:17–19; Titus 3:3. He has made alive together with Him. See notes on Ephesians 2:1, 5. Only through union with Jesus Christ (vv. 10–12) can those hopelessly dead in their sins receive eternal life. Note that God takes the initiative and exerts the life-giving power to awaken and unite sinners with His Son; the spiritually dead have no ability to make themselves alive (cf. Rom. 4:17; 2 Cor. 1:9). forgiven you all trespasses. Cf. 1:14. God’s free (Rom. 3:24) and complete (Rom. 5:20; Eph. 1:7) forgiveness of guilty sinners who put their faith in Jesus Christ is the most important reality in Scripture (cf. Pss. 32:1; 130:3, 4; Is. 1:18; 55:7; Mic. 7:18; Matt. 26:28; Acts 10:43; 13:38, 39; Titus 3:4–7; Heb. 8:12).

2:14 wiped out the handwriting. The Greek word translated “handwriting” referred to the handwritten certificate of debt by which a debtor acknowledged his indebtedness. All people (Rom. 3:23) owe God an unpayable debt for violating His Law (Gal. 3:10; James 2:10; cf. Matt. 18:23–27), and are thus under sentence of death (Rom. 6:23). Paul graphically compares God’s forgiveness of believers’ sins to wiping ink off a parchment. Through Christ’s sacrificial death on the Cross, God has totally erased our certificate of indebtedness and made our forgiveness complete. nailed it to the cross. This is another metaphor for forgiveness. The list of the crimes of a crucified criminal was nailed to the cross with that criminal to declare the violations he was being punished for (as in the case of Jesus, as noted in Matt. 27:37). Believers’ sins were all put to Christ’s account, nailed to His cross as He paid the penalty in their place for them all, thus satisfying the just wrath of God against crimes requiring punishment in full.

2:15 Having disarmed. In yet another element of the Cross work, Paul tells that the Cross spelled the ultimate doom of Satan and his evil host of fallen angels (cf. Gen. 3:15; John 12:31; 16:11; Heb. 2:14). principalities and powers. See note on 1:16. While Jesus’ body was dead, His living, divine spirit actually went to the abode of demons and announced His triumph over sin, Satan, death, and hell. See notes on 1 Peter 3:18, 19. made a public spectacle . . . triumphing over them. The picture is that of a victorious Roman general parading his defeated enemies through the streets of Rome. Christ won the victory over the demon forces on the Cross, where their efforts to halt God’s redemptive plan were ultimately defeated. For more on that triumphant imagery, see notes on 2 Corinthians 2:14–16.

2:16, 17 Paul warns the Colossians against trading their freedom in Christ for a set of useless, man-made, legalistic rules (cf. Gal. 5:1). Legalism is powerless to save or to restrain sin.

2:16 food . . . drink. The false teachers sought to impose some sort of dietary regulations, probably based on those of the Mosaic Law (cf. Lev. 11). Since they were under the New Covenant, the Colossians (like all Christians) were not obligated to observe the OT dietary restrictions (cf. Mark 7:14–19; Acts 10:9–15; Rom. 14:17; 1 Cor. 8:8; 1 Tim. 4:1–5; Heb. 9:9, 10). festival. The annual religious celebrations of the Jewish calendar (e.g., Passover, Pentecost, or Tabernacles; cf. Lev. 23). new moon. The monthly sacrifice offered on the first day of each month (Num. 10:10; 28:11–14; Ps. 81:3). sabbaths. The weekly celebration of the seventh day, which pictured God’s rest from creation. The NT clearly teaches that Christians are not required to keep it (see notes on Acts 20:7; Rom. 14:5, 6 ).

2:17 shadow . . . substance. The ceremonial aspects of the OT law (dietary regulations, festivals, sacrifices) were mere shadows pointing to Christ. Since Christ, the reality has come, and the shadows have no value. Cf. Hebrews 8:5; 10:1.

2:18 cheat you. Paul warns the Colossians not to allow the false teachers to cheat them of their temporal blessings or eternal reward (cf. 2 John 8) by luring them into irrational mysticism. false humility. Since the false teachers took great delight in it, their humility was actually pride, which God hates (Prov. 6:16, 17). worship of angels. The beginning of a heresy that was to plague the region around Colosse for several centuries and far beyond—a practice the Bible clearly prohibits (Matt. 4:10; Rev. 19:10; 22:8, 9). which he has not seen. Like virtually all cults and false religions, the Colossian false teachers based their teaching on visions and revelations they had supposedly received. Their claims were false, since Jesus Christ is God’s final and complete (see notes on vv. 3, 4 ) revelation to mankind (Heb. 1:1, 2). fleshly mind. See note on Romans 8:6. This describes the unregenerate and is further defined in Ephesians 4:17–19.

2:19 Cf. 1:18; see note on Ephesians 4:15, 16. There is no spiritual growth for the body (the church) apart from union with the head, Christ (cf. John 15:4, 5; 2 Pet. 1:3).

2:20 died with Christ. Refers to the believer’s union with Christ in His death and Resurrection (see notes on Rom. 6:1–11 ) by which he has been transformed to new life from all worldly folly. basic principles. See note on verse 8. These are the same as “the commandments and doctrines of men” (v. 22).

2:21–23 These verses point out the futility of asceticism, which is the attempt to achieve holiness by rigorous self-neglect (v. 23), self-denial (v. 21), and even self-infliction. Since it focuses on temporal “things which perish with the using,” asceticism is powerless to restrain sin or bring a person to God. While reasonable care and discipline of one’s body is of temporal value (1 Tim. 4:8), it has no eternal value, and the extremes of asceticism serve only to gratify the flesh. All too often, ascetics seek only to put on a public show of their supposed holiness (Matt. 6:16–18).

III. PRACTICAL EXHORTATIONS (3:1–4:18)

A. Christian Conduct (3:1–17)

3:1 If. Better translated “since.” you were raised. This verb actually means “to be coresurrected.” Because of their union with Christ, believers spiritually entered His death and Resurrection at the moment of their conversion (see notes on Rom. 6:3, 4; Gal. 2:20 ) and have been and are now alive in Him so that they understand spiritual truths, realities, blessings, and the will of God. Those glorious benedictions (cf. Eph. 1:3) are the privileges and riches of the heavenly kingdom, all of which are at all believers’ disposal. Paul called them “things above.” To understand what these are, see note on 2:3. sitting at the right hand of God. The position of honor and majesty (cf. Ps. 110:1; Luke 22:69; Acts 2:33; 5:31; 7:56; Eph. 1:20; Heb. 1:3; 8:1; 1 Pet. 3:22) that Christ enjoys as the exalted Son of God (see note on Phil. 2:9 ). That exaltation makes Him the fountain of blessing for His people (John 14:13, 14; cf. 2 Cor. 1:20).

3:2 Set your mind. This can also be translated “think,” or “have this inner disposition.” As a compass points north, the believer’s entire disposition should point itself toward the things of heaven. Heavenly thoughts can come only by understanding heavenly realities from Scripture (cf. Rom. 8:5; 12:2; Phil. 1:23; 4:8; 1 John 2:15–17; see note on Matt. 6:33 ).

3:3 you died. See notes on Romans 6:1–11; 2 Corinthians 5:17; Galatians 6:14. The verb’s tense indicates that a death occurred in the past, in this case at the death of Jesus Christ, where believers were united with Him, their penalty of sin was paid, and they arose with Him in new life. hidden with Christ in God. This rich expression has a threefold meaning: (1) believers have a common spiritual life with the Father and Son (1 Cor. 6:17; 2 Pet. 1:4); (2) the world cannot understand the full import of the believer’s new life (1 Cor. 2:14; 1 John 3:2); and (3) believers are eternally secure, protected from all spiritual enemies, and with access to all God’s blessings (John 10:28; Rom. 8:31–39; Heb. 7:25; 1 Pet. 1:4).

3:4 When Christ . . . appears. At His Second Coming (cf. Rev. 19:11–13, 15, 16).

3:5 put to death. See note on Romans 8:13; cf. Zech. 4:6; Ephesians 5:18; 6:17; 1 John 2:14. This refers to a conscious effort to put to death the remaining sin in our flesh. fornication. Also translated “immorality,” it refers to any form of sexual sin (see note on Gal. 5:19; cf. 1 Thess. 4:3). uncleanness. Also translated “impurity,” this term goes beyond sexual acts of sin to encompass evil thoughts and intentions as well (see note on Gal. 5:19; cf. Matt. 5:28; Mark 7:21, 22; 1 Thess. 4:7). passion, evil desire. Similar terms that refer to sexual lust. Passion is the physical side of that vice, and evil desire is the mental side (see notes on Rom. 1:26; 1 Thess. 4:3; cf. James 1:15). covetousness. Also rendered “greed,” lit. it means “to have more.” It is the insatiable desire to gain more, especially of things that are forbidden (cf. Ex. 20:17; Deut. 5:21; James 4:2). which is idolatry. When people engage in either greed or the sexual sins Paul has cataloged, they follow their desires rather than God’s, in essence worshiping themselves—which is idolatry (Num. 25:1–3; Eph. 5:3–5).

3:6 wrath of God. His constant, invariable reaction against sin (see notes on John 3:36; Rom. 1:18; Rev. 11:18 ). sons of disobedience. See note on Ephesians 2:2. This expression designates unbelievers as bearing the very nature and character of the disobedient, rebellious sinfulness they love.

3:7 in which you . . . once walked. Before their conversion (cf. Eph. 2:1–5; Titus 3:3, 4).

3:8 put off. A Greek word used for taking off clothes (cf. Acts 7:58; Rom. 13:12–14; 1 Pet. 2:1). Like a person who removes his dirty clothes at day’s end, believers must discard the filthy garments of their old, sinful lives. anger. A deep, smoldering bitterness; the settled heart attitude of an angry person (cf. Eph. 4:31; James 1:19, 20). wrath. Unlike God’s settled and righteous wrath (see note on Rom. 1:18 ), this is a sudden outburst of sinful anger, usually the eruption that flows out of “anger” (see note on Gal. 5:20; cf. Luke 4:28; Acts 19:28; Eph. 4:31). malice. From the Greek term that denotes general moral evil. Here it probably refers to the damage caused by evil speech (cf. 1 Pet. 2:1). blasphemy. The normal translation when this word refers to God. But here, since it refers to people, it is better translated “slander.” To slander people, however, is to blaspheme God (James 3:9; cf. Matt. 5:22; James 3:10).

3:9, 10 put off . . . put on. See notes on verse 8; Ephesians 4:24, 25. These words are the basis for the command of verse 8. Because the old man died in Christ, and the new man lives in Christ—because that is the fact of new creation or regeneration (2 Cor. 5:17)—believers must put off remaining sinful deeds and be continually renewed into the Christlikeness to which they are called.

3:9 old man. The old, unregenerate self, originating in Adam (see notes on Rom.5:12–14; 6:6; cf. Eph. 4:22).

3:10 new man. The new, regenerate self, which replaces the old man; this is the essence of what believers are in Christ (cf. Eph. 4:17; 5:1, 8, 15). The reason believers still sin is their unredeemed flesh (see notes on Rom. 6:6, 12; 7:5 ). renewed. See note on 2 Corinthians 4:16; cf. Romans 12:2; 2 Corinthians 3:18. This Greek verb contains a sense of contrast with the former reality. It describes a new quality of life that never before existed (cf. Rom. 12:2; Eph. 4:22). Just like a baby is born complete but immature, the new man is complete, but has the capacity to grow. knowledge. See note on 1:9. A deep, thorough knowledge, without which there can be no spiritual growth or renewal (2 Tim. 3:16, 17; 1 Pet. 2:2). image of Him who created him. It is God’s plan that believers become progressively more like Jesus Christ, the one who made them (cf. Rom. 8:29; 1 Cor. 15:49; 1 John 3:2). See notes on Philippians 3:12–14, 19, 20.

3:11 Even as individual believers must discard old, sinful habits, the body of Christ must realize its unity and destroy the old barriers that separated people (cf. Gal. 3:28; Eph. 2:15). Greek. A Gentile, or non-Jew (see note on Rom. 1:14 ). Jew. A descendant of Abraham through Isaac (see note on Rom. 2:17 ). barbarian. See note on Romans 1:14. Scythian. An ancient nomadic and warlike people that invaded the Fertile Crescent in the seventh century B.C. Noted for their savagery, they were the most hated and feared of all the so-called barbarians. slave nor free. A social barrier had always existed between slaves and freemen; Aristotle had referred to slaves as “a living tool.” But faith in Christ removed the separation (1 Cor. 12:13; Gal. 3:28; cf. Philem. 6). Christ is all and in all. Because Jesus Christ is the Savior of all believers, He is equally the all-sufficient Lord of them all.

3:12 Therefore. In view of what God has done through Jesus Christ for the believer, Paul described the behavior and attitude God expects in response (vv. 12–17). elect of God. This designates true Christians as those who have been chosen by God. No one is converted solely by his own choice, but only in response to God’s effectual, free, uninfluenced, and sovereign grace (see notes on John 15:16; Rom. 8:29; 9:14–23; Eph. 1:4; 2 Thess.2:13, 14; 2 Tim. 1:8, 9; 1 Pet. 1:1, 2; cf. Acts 13:46–48; Rom. 11:4, 5). beloved. Election means believers are the objects of God’s incomprehensible special love (cf. John 13:1; Eph. 1:4, 5). put on. See note on verses 9, 10. tender mercies. This may also be rendered “heart of compassion.” It is a Hebraism that connotes the internal organs of the human body as used figuratively to describe the seat of the emotions (cf. Matt. 9:36; Luke 6:36; James 5:11). kindness. Refers to a goodness toward others that pervades the entire person, mellowing all harsh aspects (cf. Matt. 11:29, 30; Luke 10:25–37). humility. See notes on Romans 12:3, 10; Philippians 2:3; cf. Matthew 18:4; John 13:14–16; James 4:6, 10. This is the perfect antidote to the self-love that poisons human relationships. meekness. See notes on Matthew 5:5, Galatians 5:23. Sometimes translated “gentleness,” it is the willingness to suffer injury or insult rather than to inflict such hurts. longsuffering. See note on 1:11; cf. Romans 2:4. It is also translated “patience,” the opposite of quick anger, resentment, or revenge and thus epitomizes Jesus Christ (1 Tim. 1:16; cf. 2 Pet. 3:15). It endures injustice and troublesome circumstances with hope for coming relief.

3:13 as Christ forgave you. See notes on Matthew 18:23–34; Ephesians 4:32. Because Christ as the model of forgiveness has forgiven all our sins totally (1:14; 2:13, 14), believers must be willing to forgive others.

3:14 bond of perfection. A better rendering is “perfect bond of unity” (see notes on Eph. 4:3; Phil. 1:27; 2:2 ). Supernatural love poured into the hearts of believers is the adhesive of the church. Cf. Romans 5:5; 1 Thessalonians 4:9.

3:15 the peace of God. The Greek word peace here refers to both the call of God to salvation and consequent peace with Him (see note on Rom. 5:1 ), and the attitude of rest or security (Phil. 4:7) believers have because of that eternal peace.

3:16 word of Christ. This is Scripture, the Holy Spirit-inspired Scripture, the word of revelation He brought into the world. dwell in you richly. See notes on Ephesians 5:18.Dwell means “to live in” or “to be at home,” and richly may be more fully rendered “abundantly or extravagantly rich.” Scripture should permeate every aspect of the believer’s life and control every thought, word, and deed (cf. Ps. 119:11; Matt. 13:9; Phil. 2:16; 2 Tim. 2:15). This concept is parallel to being filled with the Spirit in Ephesians 5:18 since the results of each are the same. In Ephesians 5:18, the power and motivation for all the effects is the filling of the Holy Spirit; here it is the word richly dwelling. Those two realities are really one. The Holy Spirit fills the life controlled by His Word. This emphasizes that the filling of the Spirit is not some ecstatic or emotional experience, but a steady controlling of the life by obedience to the truth of God’s Word. psalms and hymns and spiritual songs. See note on Ephesians 5:19.

3:17 do all in the name of the Lord Jesus. This simply means to act consistently with who He is and what He wants (see note on 1 Cor. 10:31 ).

B. Christian Households (3:18–4:1)

3:18–4:1 Paul discusses the new man’s relationships to others. This passage is also a brief parallel to Ephesians 5:19–6:9 (see notes there).

3:18 submit. See notes on Ephesians 5:22, 23. The Greek verb means “to subject oneself,” which denotes willingly putting oneself under someone or something (cf. Luke 2:51; 10:17, 20; Rom. 8:7; 13:1, 5; 1 Cor. 15:27, 28; Eph. 1:22).

3:19 love. See notes on Ephesians 5:25–29. This is a call for the highest form of love which is rendered selflessly (cf. Gen. 24:67; Eph. 5:22–28; 1 Pet. 3:7). be bitter. The form of this Greek verb is better translated “stop being bitter,” or “do not have the habit of being bitter.” Husbands must not be harsh or angrily resentful toward their wives.

3:20 in all things. See notes on Ephesians 6:1–3. The only limit on a child’s obedience is when parents demand something contrary to God’s Word. For example, some children will act contrary to their parents’ wishes even in coming to Christ (cf. Luke 12:51–53; 14:26).

3:21 provoke. See notes on Ephesians 6:4. Also translated “do not exasperate,” this word has the connotation of not stirring up or irritating.

3:22–4:1 See notes on Ephesians 6:5–9; see Introduction to Philemon: Historical and Theological Themes. Paul upholds the duties of slave and master, of which the modern parallel is the duties of employee and employer. Scripture never advocates slavery, but recognizes it as an element of ancient society that could have been more beneficial if slaves and masters had treated each other properly. Here, Paul followed Christ’s example and used slavery as a motif for spiritual instruction, likening the believer to one who is a slave and servant to Jesus Christ and seeing service to an earthly master as a way to serve the Lord.

3:22 Bondservants. I.e., slaves (see note on Rom. 1:1 ). according to the flesh. I.e., human inclination (cf. 2 Cor. 10:2, 3). eyeservice. See notes on Ephesians 6:6. Better translated, “external service.” It refers to working only when the master is watching, rather than recognizing the Lord is always watching, and how our work concerns Him (vv. 23, 24). Cf. 1 Timothy 6:1, 2; Titus 2:9, 10; 1 Peter 2:18–21.

3:24, 25 reward of the inheritance. See note on Ephesians 6:7, 8. The Lord ensures the believer that he will receive a just, eternal compensation for his efforts (cf. Rev. 20:12, 13), even if his earthly boss or master does not compensate fairly (v. 25). God deals with obedience and disobedience impartially (cf. Acts 10:34; Gal. 6:7). Christians are not to presume on their faith in order to justify disobedience to an authority or employer (cf. Philem. 18).

4:1 Masters. See note on Ephesians 6:9.

C. Christian Speech (4:2–6)

4:2 Continue earnestly. The Greek word means “to be courageously persistent” or “to hold fast and not let go” and refers here to persistent prayer (Acts 1:14; Rom. 12:12; Eph. 6:18; 1 Thess. 5:17; cf. Luke 11:5–10; 18:1–8). being vigilant. In its most general sense, this means to stay awake while praying. But Paul has in mind the broader implication of staying alert for specific needs about which to pray, rather than being vague and unfocused. Cf. Matthew 26:41; Mark 14:38; Luke 21:36.

4:3 a door. An opportunity (1 Cor. 16:8, 9; 2 Cor. 2:12). the mystery of Christ. See notes on 1:26, 27; 2:2, 3.

4:5 those . . . outside. This refers to unbelievers. See notes on Ephesians 5:15, 16. Believers are called to live in such a way that they establish the credibility of the Christian faith and make the most of every evangelistic opportunity.

4:6 with grace. To speak what is spiritual, wholesome, fitting, kind, sensitive, purposeful, complimentary, gentle, truthful, loving, and thoughtful (see notes on Eph. 4:29–31 ). seasoned with salt. Just as salt not only flavors, but prevents corruption, the Christian’s speech should act not only as a blessing to others, but as a purifying influence within the decaying society of the world.

D. Christian Friends (4:7–18)

4:7 Tychicus. The name means “fortuitous” or “fortunate.” He was one of the Gentile converts Paul took to Jerusalem as a representative of the Gentile churches (Acts 20:4). He was a reliable companion of Paul and a capable leader, since he was considered as a replacement for Titus and Timothy on separate occasions (2 Tim. 4:12; Titus 3:12). He had the responsibility to deliver Paul’s letters to the Colossians, the Ephesians (Eph. 6:21), and Philemon (v. 9).

4:9 Onesimus. The runaway slave whose return to his master was the basis for Paul’s letter to Philemon (see Introduction to Philemon: Background and Setting).

4:10 Aristarchus. The Greek name of a Jewish (cf. v. 11) native of Thessalonica (Acts 20:4; 27:2). He was one of Paul’s companions who was seized by a rioting mob in Ephesus (Acts 19:29) and also accompanied Paul on his trip to Jerusalem and his voyage to Rome (Acts 27:2). Mark. See notes on Acts 13:5, 13; see Introduction to Mark: Author and Date. After having fallen out of favor with Paul for some time, Mark is seen here as one of Paul’s key helpers (cf. 2 Tim. 4:11).

4:11 Jesus who is called Justus. Possibly one of the Roman Jews who believed Paul’s message (Acts 28:24). kingdom of God. See note on 1:13.

4:12 Epaphras. See Introduction: Background and Setting. perfect and complete. His goal for the Colossian believers was the same as Paul’s (cf. 1:28–2:2).

4:13 Laodicea. See note on 2:1. Hierapolis. A city in Phrygia twenty miles west of Colosse and six miles north of Laodicea (see Introduction: Background and Setting).

4:14 Luke. Paul’s personal physician and close friend who traveled frequently with him on his missionary journeys and wrote the Gospel of Luke and the Book of Acts (see Introductions to the Gospel of Luke and Acts: Author and Date). Demas. A man who demonstrated substantial commitment to the Lord’s work before the attraction of the world led him to abandon Paul and the ministry (2 Tim. 4:9, 10; Philem. 24).

4:15 Nymphas and the church . . . in his house. Other manuscripts make the name feminine (Nympha ) and indicate the church met in her house, probably in Laodicea.

4:16 when this epistle is read among you. This letter was to be publicly read in the churches in Colosse and in Laodicea. epistle from Laodicea. A separate letter from Paul, usually identified as the epistle to the Ephesians. The oldest manuscripts of Ephesians do not contain the words “in Ephesus,” indicating that in all likelihood it was a circular letter intended for several churches in the region. Tychicus may have delivered Ephesians to the church at Laodicea first.

4:17 Archippus. Most likely the son of Philemon (Philem. 2). Paul’s message to him to fulfill his ministry is similar to the exhortation to Timothy (2 Tim. 4:5).

4:18 by my own hand. Paul usually dictated his letters to an amanuensis (recording secretary), but would often add his own greeting in his own writing at the end of his letters (cf. 1 Cor. 16:21; Gal. 6:11; 2 Thess. 3:17; Philem. 19). Remember my chains. See note on Philippians 1:16; see Introduction to Ephesians: Background and Setting. Cf. Hebrews 13:3.

Further Study

Harrison, Everett F. Colossians: Christ All-Sufficient. Chicago: Moody, 1971.

Kent, Homer A., Jr. Treasures of Wisdom. Grand Rapids: Baker, 1978.

MacArthur, John. Colossians and Philemon. Chicago: Moody, 1992.