Colossians 1
1Paul, an apostlea of Christ Jesus by the will of God,b and Timothyc our brother,
2To God’s holy people in Colossae, the faithful brothers and sisters in Christ:
Graced and peace to you from God our Father.,e
Thanksgiving and Prayer
3We always thank God,f the Father of our Lord Jesus Christ, when we pray for you, 4because we have heard of your faith in Christ Jesus and of the loveg you have for all God’s peopleh— 5the faith and love that spring from the hopei stored up for you in heavenj and about which you have already heard in the true messagek of the gospel 6that has come to you. In the same way, the gospel is bearing fruitl and growing throughout the whole worldm—just as it has been doing among you since the day you heard it and truly understood God’s grace. 7You learned it from Epaphras,n our dear fellow servant, who is a faithful ministero of Christ on our behalf, 8and who also told us of your love in the Spirit.p
9For this reason, since the day we heard about you,q we have not stopped praying for you.r We continually ask God to fill you with the knowledge of his wills through all the wisdom and understanding that the Spirit gives,,t 10so that you may live a life worthyu of the Lord and please himv in every way: bearing fruit in every good work, growing in the knowledge of God,w 11being strengthened with all powerx according to his glorious might so that you may have great endurance and patience,y 12and giving joyful thanks to the Father,z who has qualified you to share in the inheritancea of his holy people in the kingdom of light.b 13For he has rescued us from the dominion of darknessc and brought us into the kingdomd of the Son he loves,e 14in whom we have redemption,f the forgiveness of sins.g
The Supremacy of the Son of God
15The Son is the imageh of the invisible God,i the firstbornj over all creation. 16For in him all things were created:k things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities;l all things have been created through him and for him.m 17He is before all things,n and in him all things hold together. 18And he is the heado of the body, the church;p he is the beginning and the firstbornq from among the dead,r so that in everything he might have the supremacy. 19For God was pleaseds to have all his fullnesst dwell in him, 20and through him to reconcileu to himself all things, whether things on earth or things in heaven,v by making peacew through his blood,x shed on the cross. Map: Letter to Colossae
21Once you were alienated from God and were enemiesy in your mindsz because of your evil behavior. 22But now he has reconcileda you by Christ’s physical bodyb through death to present youc holy in his sight, without blemish and free from accusationd— 23if you continuee in your faith, establishedf and firm, and do not move from the hopeg held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven,h and of which I, Paul, have become a servant.i
Paul’s Labor for the Church
24Now I rejoicej in what I am suffering for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions,k for the sake of his body, which is the church.l 25I have become its servantm by the commission God gave men to present to you the word of Godo in its fullness— 26the mysteryp that has been kept hidden for ages and generations, but is now disclosed to the Lord’s people. 27To them God has chosen to make knownq among the Gentiles the glorious richesr of this mystery, which is Christ in you,s the hope of glory.
28He is the one we proclaim, admonishingt and teaching everyone with all wisdom,u so that we may present everyone fully maturev in Christ. 29To this end I strenuouslyw contendx with all the energy Christ so powerfully works in me.y
Colossians 2
1I want you to know how hard I am contendinga for you and for those at Laodicea,b and for all who have not met me personally. 2My goal is that they may be encouraged in heartc and united in love, so that they may have the full riches of complete understanding, in order that they may know the mysteryd of God, namely, Christ, 3in whom are hidden all the treasures of wisdom and knowledge.e 4I tell you this so that no one may deceive you by fine-sounding arguments.f 5For though I am absent from you in body, I am present with you in spiritg and delight to see how disciplinedh you are and how firmi your faith in Christj is.
Spiritual Fullness in Christ
6So then, just as you received Christ Jesus as Lord,k continue to live your lives in him, 7rootedl and built up in him, strengthened in the faith as you were taught,m and overflowing with thankfulness.
8See to it that no one takes you captive through hollow and deceptive philosophy,n which depends on human tradition and the elemental spiritual forces of this worldo rather than on Christ.
9For in Christ all the fullnessp of the Deity lives in bodily form, 10and in Christ you have been brought to fullness. He is the headq over every power and authority.r 11In him you were also circumciseds with a circumcision not performed by human hands. Your whole self ruled by the flesh,t was put off when you were circumcised by Christ, 12having been buried with him in baptism,u in which you were also raised with himv through your faith in the working of God, who raised him from the dead.w
13When you were dead in your sinsx and in the uncircumcision of your flesh, God made you alivey with Christ. He forgave us all our sins,z 14having canceled the charge of our legal indebtedness,a which stood against us and condemned us; he has taken it away, nailing it to the cross.b 15And having disarmed the powers and authorities,c he made a public spectacle of them, triumphing over themd by the cross.
Freedom From Human Rules
16Therefore do not let anyone judge youe by what you eat or drink,f or with regard to a religious festival,g a New Moon celebrationh or a Sabbath day.i 17These are a shadow of the things that were to come;j the reality, however, is found in Christ. 18Do not let anyone who delights in false humilityk and the worship of angels disqualify you.l Such a person also goes into great detail about what they have seen; they are puffed up with idle notions by their unspiritual mind. 19They have lost connection with the head,m from whom the whole body,n supported and held together by its ligaments and sinews, grows as God causes it to grow.o
20Since you died with Christp to the elemental spiritual forces of this world,q why, as though you still belonged to the world, do you submit to its rules:r 21“Do not handle! Do not taste! Do not touch!”? 22These rules, which have to do with things that are all destined to perishs with use, are based on merely human commands and teachings.t 23Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humilityu and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.
Colossians 3
Living as Those Made Alive in Christ
1Since, then, you have been raised with Christ,a set your hearts on things above, where Christ is, seated at the right hand of God.b 2Set your minds on things above, not on earthly things.c 3For you died,d and your life is now hidden with Christ in God. 4When Christ, who is your life,e appears,f then you also will appear with him in glory.g
5Put to death,h therefore, whatever belongs to your earthly nature:i sexual immorality,j impurity, lust, evil desires and greed,k which is idolatry.l 6Because of these, the wrath of Godm is coming. 7You used to walk in these ways, in the life you once lived.n 8But now you must also rid yourselveso of all such things as these: anger, rage, malice, slander,p and filthy language from your lips.q 9Do not lie to each other,r since you have taken off your old selfs with its practices 10and have put on the new self,t which is being renewedu in knowledge in the image of its Creator.v 11Here there is no Gentile or Jew,w circumcised or uncircumcised,x barbarian, Scythian, slave or free,y but Christ is all,z and is in all.
12Therefore, as God’s chosen people, holy and dearly loved, clothe yourselvesa with compassion, kindness, humility,b gentleness and patience.c 13Bear with each otherd and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you.e 14And over all these virtues put on love,f which binds them all together in perfect unity.g
15Let the peace of Christh rule in your hearts, since as members of one bodyi you were called to peace.j And be thankful. 16Let the message of Christk dwell among you richly as you teach and admonish one another with all wisdoml through psalms,m hymns, and songs from the Spirit, singing to God with gratitude in your hearts.n 17And whatever you do,o whether in word or deed, do it all in the name of the Lord Jesus, giving thanksp to God the Father through him.
Instructions for Christian Households
3:18–4:1pp — Eph 5:22–6:9
18Wives, submit yourselves to your husbands,q as is fitting in the Lord.
19Husbands, love your wives and do not be harsh with them.
20Children, obey your parents in everything, for this pleases the Lord.
21Fathers, do not embitter your children, or they will become discouraged.
22Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to curry their favor, but with sincerity of heart and reverence for the Lord. 23Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, 24since you know that you will receive an inheritancer from the Lord as a reward.s It is the Lord Christ you are serving. 25Anyone who does wrong will be repaid for their wrongs, and there is no favoritism.t
Colossians 4
1Masters, provide your slaves with what is right and fair,a because you know that you also have a Master in heaven.
Further Instructions
2Devote yourselves to prayer,b being watchful and thankful. 3And pray for us, too, that God may open a doorc for our message, so that we may proclaim the mysteryd of Christ, for which I am in chains.e 4Pray that I may proclaim it clearly, as I should. 5Be wisef in the way you act toward outsiders;g make the most of every opportunity.h 6Let your conversation be always full of grace,i seasoned with salt,j so that you may know how to answer everyone.k
Final Greetings
7Tychicusl will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant,m in the Lord. 8I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts.n 9He is coming with Onesimus,o our faithful and dear brother, who is one of you.p They will tell you everything that is happening here.
10My fellow prisoner Aristarchusq sends you his greetings, as does Mark,r the cousin of Barnabas.s (You have received instructions about him; if he comes to you, welcome him.) 11Jesus, who is called Justus, also sends greetings. These are the only Jews among my co-workerst for the kingdom of God, and they have proved a comfort to me. 12Epaphras,u who is one of youv and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you,w that you may stand firm in all the will of God, maturex and fully assured. 13I vouch for him that he is working hard for you and for those at Laodiceay and Hierapolis. 14Our dear friend Luke,z the doctor, and Demasa send greetings. 15Give my greetings to the brothers and sisters at Laodicea,b and to Nympha and the church in her house.c
16After this letter has been read to you, see that it is also readd in the church of the Laodiceans and that you in turn read the letter from Laodicea.
17Tell Archippus:e “See to it that you complete the ministry you have received in the Lord.”f
18I, Paul, write this greeting in my own hand.g Rememberh my chains.i Grace be with you.j
1 1:2 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in 4:15.
2 1:2 Some manuscripts Father and the Lord Jesus Christ
4 1:7 Some manuscripts your
5 1:9 Or all spiritual wisdom and understanding
6 1:12 Some manuscripts us
7 1:21 Or minds, as shown by
1 2:8 Or the basic principles; also in verse 20
2 2:11 In contexts like this, the Greek word for flesh (sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit; also in verse 13.
3 2:11 Or put off in the circumcision of
4 2:13 Some manuscripts us
1 3:4 Some manuscripts our
2 3:6 Some early manuscripts coming on those who are disobedient
1 4:7 Or slave; also in verse 12
2 4:8 Some manuscripts that he may know about your
3 4:11 Greek only ones of the circumcision group
1:1 Paul. It was customary to put the writer’s name at the beginning of a letter. For more information on Paul, see notes on Ac 13:9; Ro 1:1. apostle . . . by the will of God. See 1Co 1:1 and note. Christ. Paul is very Christ-centered, as seen by this short letter, in which he uses the titles in Greek for “Christ” 25 times and for “Lord” (alone) 9 times. Timothy. Paul indicates the letter comes from Timothy as well in 2 Corinthians, Philippians, 1,2 Thessalonians and Philemon, but Paul is really the sole author, as seen by the constant use of the pronoun “I” (see especially 4:18).
1:2 holy people. Because of Christ’s substitutionary death for the Colossian believers, they are declared holy in the sight of God, and because of the Holy Spirit’s work they are continuing to be made holy in their lives (see notes on Ro 1:7; 6:22; 1Co 1:2). faithful. See 1:7; 4:7,9. brothers and sisters. See NIV text note. in Christ. Paul mentions the spiritual union with Christ 12 times in Colossians (see note on Eph 1:1). Grace and peace. See note on Ro 1:7.
1:3 We. Paul and Timothy (v. 1). thank God. Every one of Paul’s letters, except Galatians, begins with thanks or praise (see note on Php 1:3–4). In Colossians thanks is an important theme (v. 12; 2:7; 3:15–17; 4:2). In the Bible humans are never thanked for their faith and love, but rather God, who is the source of these virtues, receives thanks. Lord Jesus Christ. See note on 1Th 1:1.
1:4 God’s people. The Greek word for this phrase is sometimes rendered “saints,” meaning “holy people” (v. 2) or “people set apart to God” (see note on Ro 1:7; see also Preface at the front of this study Bible).
1:5 The three great Christian virtues of faith, love and hope appear also in Ro 5:2–5; 1Co 13:13; Gal 5:5–6; 1Th 1:3; 5:8; Heb 10:22–24. hope. Not wishful thinking but a confident expectation (see Ro 5:5 and note). For this unusual thought of faith and love coming from hope, see Titus 1:2. the true message of the gospel. Implies a false message was circulating, that Paul contrasts with the true gospel later (e.g., 1:21–23; 2:4,8,16–23)
1:6 throughout the whole world. Hyperbole, to dramatize the rapid spread of the gospel into every quarter of the Roman Empire within three decades of Pentecost (see v. 23; Ro 1:8 and note; 10:18; 16:19). In refutation of the charge of the false teachers, Paul insists that the Christian faith is not merely local or regional but worldwide.
1:7 Epaphras. A native (4:12) and probably founder of the Colossian church, and an evangelist in nearby Laodicea and Hierapolis (4:13). Paul loved and admired him, calling him a “fellow prisoner” (Phm 23), his “dear fellow servant” and “a faithful minister of Christ.” Epaphras was the one who told Paul at Rome about the Colossian church problem and thereby stimulated him to write this letter (vv. 4,8). His name, a shortened form of Epaphroditus (from “Aphrodite,” the Greek goddess of love), suggests that he was a convert from paganism. He is not the Epaphroditus of Php 2:25; 4:18.
1:8 your love in the Spirit. The Holy Spirit is the source of all Christian love (see Ro 5:5; Gal 5:22–23 and notes).
1:9 knowledge of his will. Knowledge is not merely the possession of facts. Rather, knowledge and wisdom in the Bible are practical, having to do with godly living. This is borne out by vv. 10–12, where knowledge, wisdom and understanding result in a life worthy of the Lord.
1:10 live a life. This phrase is linked to 2:6; 3:7; 4:5 (“act”) by the same Greek verb. bearing fruit . . . growing. Cf. v. 6.
1:13 kingdom. Does not here refer to a territory but to the authority, rule or sovereign power of a king. Here it means that the Christian is no longer under the dominion of evil (darkness) but under the benevolent rule of God’s Son (the “true light,” Jn 1:9).
1:14 redemption. Deliverance and freedom from the penalty of sin by the payment of a ransom—the substitutionary death of Christ (see Ro 3:24; Eph 1:7 and notes).
1:15–20 Perhaps an early Christian hymn (see note on 3:16) on the supremacy of Christ—used here by Paul to counteract the false teaching at Colossae. It is divided into two parts: (1) Christ’s supremacy in creation (vv. 15–17); (2) Christ’s supremacy in redemption (vv. 18–20).
1:16 thrones or powers or rulers or authorities. Perhaps a reference to an angelic hierarchy that figured so prominently in the Colossian heresy (see Introduction: The Colossian Heresy). Whether or not this is so, Paul asserts that no matter what supernatural powers there may be, Christ is above them because they “have been created through him and for him.” Cf. Eph 6:12 and note. all things have been created through him. See Jn 1:3; 1Co 8:6; Heb 1:2. Seven times in vv. 15–20 Paul mentions “all creation,” “all things” and “everything,” thus stressing that Christ is supreme over all.
1:17 He is before all things. Referring to time, as in Jn 1:1–2; 8:58. in him all things hold together. See Heb 1:3 and note (item 5).
1:18 head. Christ is supreme in the church as the one on whom it is dependent (see notes on 1Co 11:3; Eph 1:22). beginning. Of the new creation. firstborn. Christ was the first to rise from the dead with a resurrection body. Elsewhere Paul calls him the “firstfruits of those who have fallen asleep” (1Co 15:20). Others who were raised from the dead (2Ki 4:35; Lk 7:15; Jn 11:44; Ac 9:36–41; 20:7–12) were raised only to die again.
1:19 fullness. Part of the technical vocabulary of some Gnostic philosophies. In these systems it meant the sum of the supernatural forces controlling the fate of people. For Paul “fullness” meant the totality of God with all his powers and attributes (see 2:9 and note).
1:20 reconcile to himself all things. Does not mean that Christ by his death has saved all people. Scripture speaks of an eternal hell and makes clear that only believers are saved. When Adam and Eve sinned, not only was the harmony between God and human beings destroyed, but also disorder came into creation (Ro 8:19–22). So when Christ died on the cross, he made peace possible between God and humans, and he restored in principle the harmony in the physical world, though the full realization of the latter will come only when Christ returns (see Ro 8:21 and note).
1:22 death. Christ’s death.
1:23 every creature. See note on v. 6.
1:24 what I am suffering. During his mission to the Gentiles Paul experienced all kinds of affliction (2Co 11:23–27), but here he was probably referring especially to his imprisonment. fill up . . . what is still lacking. Does not mean that there was a deficiency in the atoning sacrifice of Christ. Rather, it means that Paul suffered afflictions because he was preaching the good news of Christ’s atonement. Christ suffered on the cross to atone for sin, and Paul filled up Christ’s afflictions by experiencing the added sufferings necessary to carry this good news to a lost world (cf. Mt 5:11–12; Ac 5:41).
1:25 commission. The task with which he was entrusted (1Co 9:17). to present . . . the word of God in its fullness. The meaning seems to be that the word of God, which is the gospel, is brought to completion, i.e., to its intended purpose, only when it is proclaimed (cf. Isa 55:11). Paul’s commission to bring the word to completion, therefore, required him to make the word of God heard in Colossae, as well as elsewhere. See Ro 15:19 for a similar statement.
1:26 mystery. The purpose of God, unknown to humans except by revelation. This word was a popular, pagan religious term used in the mystery religions to refer to secret information available only to an exclusive group of people. Paul changes that meaning radically by always combining it with words such as “disclosed” (here), “made known” (Eph 1:9), “make plain” (Eph 3:9) and “revelation” (Ro 16:25; see note there). The Christian mystery is not secret knowledge for a few. It is a revelation of divine truths—once hidden but now openly proclaimed.
1:28 fully mature. Employed by the mystery religions and the Gnostics to describe those who had become possessors of the secrets or knowledge boasted of by the particular religion (see Introduction to 1 John: Gnosticism). But Christian growth is about becoming “fully mature” in Christ by becoming more like him (Ro 8:29).
1:29 An example of the combination of human effort and divine help (see Php 2:12–13 and notes).
2:1 I am contending. Probably a reference to Paul’s prayers and inner conflicts and concerns for the Colossians. Laodicea. This letter was to be read to the church there too (4:16). Laodicea (near modern Denizli) was only about 11 miles northwest of Colossae (see map).
2:3 knowledge. Paul stressed knowledge in this letter (v. 2; 1:9–10) because he was refuting a heresy that emphasized knowledge as the means of salvation (see Introduction to 1 John: Gnosticism). Paul insisted that the Christian, not the Gnostic (or the adherent to any other Greek mystery or folk religion), possessed genuine knowledge.
2:5 absent . . . in body, . . . present . . . in spirit. Cf. 1Co 5:3.
2:7 the faith. See Jude 3 and note. overflowing with thankfulness. See Eph 5:20 and note.
2:8 elemental spiritual forces of this world. If the NIV text note rendering is correct, this phrase (which occurs also in v. 20; Gal 4:3,9) refers to false, worldly, elementary religious teachings. Paul was counteracting the Colossian heresy, which, in part, taught that for salvation one needed to combine faith in Christ with secret knowledge and with human regulations concerning such physical and external practices as circumcision, eating and drinking and observance of religious festivals. On the other hand, if the translation in the main NIV text is correct, it refers to evil spiritual powers (cf. Ro 8:38–39; 1Co 15:24; cf. also Eph 6:10–18; Col 2:15; 1Pe 3:19–20a and notes). These powers, of course, could have been working through the regulations and so-called knowledge just noted.
2:9 fullness of the Deity. See note on 1:19. The declaration that the very essence of deity was present in totality in Jesus’ human body was a direct refutation of Gnostic teaching or other claims that Christ only seemed to be human (Docetism).
2:10–15 Here Paul declares that the Christian is complete in Christ, rather than being deficient as the Gnostics and various other groups claimed. This completeness includes the putting off of the old self ruled by sin (v. 11; cf. 3:9), resurrection from spiritual death (vv. 12–13), forgiveness (v. 13) and deliverance from certain requirements of the law (v. 14) and from evil spirit beings (v. 15).
2:11–12 circumcision . . . baptism. In the Israelite faith, circumcision was a sign that the individual stood in covenant relation with God. While this is the only reference where circumcision is associated with baptism, some see the passage as implying that, for the Christian, water baptism is the parallel sign of the covenant relationship. On the other hand, Paul describes this “circumcision by Christ” as “not performed by human hands,” whereas baptism is a humanly administered ritual. Paul may be thinking of the believer’s spiritual death and resurrection at conversion (“your faith in the working of God”) as the initiation experience that corresponds spiritually to circumcision.
2:14 the charge of our legal indebtedness. A business term, meaning a certificate of indebtedness in the debtor’s handwriting. Paul uses it as a designation for our burden of guilt incurred by our failure to keep the Mosaic law, with all its regulations, under which everyone is a debtor to God.
2:15 having disarmed. Not only did God cancel out the accusations of the law against the Christian, but he also conquered and disarmed the evil angels (powers and authorities, 1:16; Eph 6:12), who entice people to follow asceticism (v. 21) and false teachings about Christ. The picture is of conquered soldiers stripped of their clothes, as well as their weapons, to symbolize their total defeat. triumphing over them. Or “leading them in a triumphal procession.” The metaphor recalls a Roman general leading his captives through the streets of his city for all the citizens to see as evidence of his complete victory (see 1Co 4:9; 2Co 2:14 and notes). That Christ triumphed over the devil and his cohorts is seen from Mt 12:29; Lk 10:18; Ro 16:20.
2:17 shadow . . . reality. The ceremonial laws of the OT are here referred to as shadows (cf. Heb 8:5; 10:1) because they symbolically depicted the coming of Christ; so any insistence on the observance of such ceremonies is a failure to recognize that their fulfillment has already taken place. This element of the Colossian heresy was combined with a rigid asceticism, as vv. 20–21 reveal.
2:18 false humility. Humility in which one delights is of necessity mock humility. worship of angels. Second-century Gnosticism conceived of a list of spirit beings who had emanated from God and through whom God may be approached, and other Hellenistic sects had similar beliefs. Or the phrase may mean “participating in worship together with angels” (see Introduction: The Colossian Heresy). disqualify. This term may picture an umpire or referee who excludes from competition any athlete who fails to follow the rules. The Colossians were not to permit any false teacher to deny the reality of their salvation because they were not delighting in mock humility and in the worship of angelic beings. what they have seen. Probably refers to professed visions by the false teachers.
2:19 lost connection with the head. The central error of the Colossian heresy is a defective view of Christ, in which he is believed to be less than deity (v. 9; 1:19).
2:20 elemental spiritual forces. See note on v. 8.
2:21 Do not handle . . . taste . . . touch! The strict ascetic nature of the heresy is seen here. These prohibitions seem to carry OT ceremonial laws to the extreme (cf. v. 16; 1Ti 4:3).
2:23 A rather detailed analysis of the Colossian heresy: (1) It appeared to set forth an impressive system of religious philosophy. (2) It was, however, a system created by the false teachers themselves (“self-imposed”), rather than being of divine origin. (3) The false teachers attempted to parade their humility. (4) This may have been done by a harsh asceticism that brutally misused the body. Paul’s analysis is that such practices are worthless because they totally fail to control sinful desires. self-imposed worship. The false teachers themselves had created the regulations of their heretical system. They were not from God.
3:1 then. “Then” (or “therefore”) links the doctrinal section of the letter with the practical section, just as it does in Ro 12:1; Eph 4:1; Php 4:1. you have been raised. Verses 1–10 set forth what has been described as the indicative and the imperative (the standing and the mandate) of the Christian. The indicative statements describe believers in Christ: They are dead (v. 3); they have been raised with Christ (v. 1); they are with Christ in heaven (“hidden with Christ,” v. 3); they have “taken off [the] old self” (v. 9); and they have “put on the new self” (v. 10). The imperative statements indicate what believers are to do as a result: set their hearts (or minds) on things above (vv. 1–2); put to death practices that belong to their earthly nature (v. 5); and rid themselves of practices that characterized the unregenerate self (v. 8). In summary, they are called upon to become in daily experience what they are in Christ (cf. Ro 6:1–13).
3:4 appears. Refers to Christ’s second coming (1Jn 3:2).
3:6 wrath of God. See notes on Zec 1:2; Ro 1:18. God is unalterably opposed to sin and will invariably make sure that it is justly punished.
3:9–10 taken off . . . put on. As one takes off dirty clothes and puts on clean ones, so Christians, individually and collectively, are called upon to renounce their evil ways and live in accordance with the rules of Christ’s kingdom (see vv. 12–14; cf. Ro 13:12; Gal 3:27; cf. also Eph 4:22–24 and notes).
3:10 renewed. The new self, as it becomes more like its Creator, is advancing in true knowledge—as opposed to the so-called knowledge promoted by the false teachers at Colossae. See 2 Co 5:17. knowledge. See 1:10; 2:2–3 and note on 2:3. image of its Creator. See note on Ge 1:26.
3:11 barbarian. Someone who did not speak Greek and was thought to be uncivilized. Scythian. Scythians were known especially for their brutality and were considered by others as little better than wild beasts. They came originally from what is today south Russia. Christ is all, and is in all. Christ transcends all barriers and unifies people from all cultures, ethnicities and nations. Such distinctions are no longer cause for division. Christ alone matters (see Gal 3:28 and note).
3:12 God’s chosen people. Israel was called this (Dt 4:37), and so is the Christian community (1Pe 2:9; see note there). Divine election is a frequent theme in Paul’s letters (see note on Eph 1:4), but the Bible never teaches that it dulls human responsibility. On the contrary, as this verse shows, it is precisely because Christians have been “chosen” for eternal salvation that they must put forth every effort to live the godly life. For Paul, divine sovereignty and human responsibility go hand in hand. clothe . . . with. See note on Ps 109:29.
3:15 peace of Christ. The attitude of peace that Christ alone gives—in place of the attitude of bitterness and quarrelsomeness (Ro 8:6; Eph 2:14, 17; Php 4:7). This attitude is to “rule” in all human relationships (cf. Mt 10:34 and note). be thankful. See v. 16; 1:3; Eph 5:4,20 and notes.
3:16 message of Christ. Refers especially to Christ’s teaching, but by implication it includes the OT as well as the NT. psalms, hymns, and songs from the Spirit. Some of the most important doctrines were expressed in Christian hymns, preserved for us now only in Paul’s letters (1:15–20; Eph 5:14; Php 2:6–11; 1Ti 3:16). “Psalms” refers to the OT psalms (Lk 20:42; 24:44; Ac 1:20; 13:33), some of which may have been set to music by the church. “Psalm” could also describe a song newly composed for Christian worship (cf. 1Co 14:26, where the Greek word translated as “hymn” is also translated “psalm”). A “hymn” was a song of praise to God, especially used in a celebration (see Mt 26:30 and note; Heb 2:12). A “song” recounted the acts of God and praised him for them (see Rev 5:9 and note; 15:3). See also Eph 5:19 and note.
3:20 in everything. In everything not sinful (see Ac 5:29).
3:22—4:1 Paul neither condones slavery nor sanctions revolt against masters. Rather, he calls on both slaves and masters to show Christian principles in their relationship and thus to attempt to change the institution from within (see Phm 16 and note on 1Co 7:21; see also article). The reason Paul writes more about slaves and masters than about wives, husbands, children and fathers may be that the slave Onesimus (4:9) is going along with Tychicus to deliver this Colossian letter and the letter to Philemon, Onesimus’s master, who also lives in Colossae.
4:6 seasoned with salt. Salt is a preservative and is tasty. Similarly, the Christian’s conversation is to be wholesome and helpful (3:8; Eph 4:29). know how to answer everyone. See 1Pe 3:15 and note.
4:9–17 Onesimus (v. 9), Aristarchus (v. 10), Mark (v. 10), Epaphras (v. 12), Luke (v. 14), Demas (v. 14) and Archippus (v. 17) are mentioned in Philemon. This suggests that the letters to Colossae and Philemon were written at the same time and place.
4:10 Aristarchus. A Macedonian who is mentioned three times in Acts: (1) He was with Paul during the Ephesian riot (Ac 19:29) and therefore was known in Colossae. (2) Both he and Tychicus (Ac 20:4) were with Paul in Greece. (3) He accompanied Paul on his trip to Rome (Ac 27:2). Mark. The author of the second Gospel according to early church tradition. Against Barnabas’s advice, Paul refused to take Mark on the second missionary journey because Mark had “deserted” him at Pamphylia (see Ac 15:38 and note). But now—about 12 years later—the difficulties seem to have been resolved, because Paul, both here and in Phm 24 (sent at the same time to Philemon, who was in Colossae), sends Mark’s greetings. About five years later, Paul even writes that Mark “is helpful to me in my ministry” (2Ti 4:11). See note on Ac 15:39.
4:13 Hierapolis. A town in Asia Minor (present-day Turkey), about 6 miles from Laodicea (see map) and 14 miles from Colossae. Its church may have been founded during Paul’s three-year stay in Ephesus (Ac 19; see note on Ac 19:10), but probably not by Paul himself (cf. 2:1).
4:14 Luke. Wrote about Paul in the book of Acts, having often accompanied him on his travels (see note on Ac 16:10). He was with Paul in Rome during his imprisonment (Ac 28), where this letter was written. Demas. A Christian worker who would later desert Paul (2Ti 4:10).
4:15 Nympha. An otherwise unknown woman who had the material resources and generosity to host believers in her home. church in her house. For the most part the early church had no buildings, so it usually met for worship and instruction in homes. It often centered around one family, as, e.g., Priscilla and Aquila (Ro 16:5; 1Co 16:19), Philemon (Phm 2) and Mary, the mother of John Mark (Ac 12:12).
4:16 After this letter has been read to you. The practice of the early church was to read Paul’s letters aloud to the assembled congregation. letter from Laodicea. Probably not a letter by the Laodiceans. Rather, it was likely one that the Laodiceans were to lend to the Colossians—a letter that Paul had originally written to the Laodiceans. This may have been a fourth letter (in addition to Ephesians, Colossians and Philemon) that Tychicus carried to this area in what is present-day Turkey. Or it could have been Paul’s letter to the Ephesians—a circular letter making the rounds from Ephesus to Laodicea to Colossae (see Introduction to Ephesians: Author, Date and Place of Writing).
4:17 Archippus. Phm 2 calls him Paul’s “fellow soldier.”