Colossians – Chapter One – The Doctor's Office

The ancient city of Colossae was located in a geographic area associated with the modern-day nation of Turkey. Colossae was situated in the southern portion of a valley that also included the Biblical cities of Ephesus, Laodicea, and Heirapolis. Earlier in its history, the city of Colossae held a prominent position as a commercial center that specialized in the production of dyed wool products. However, things had changed considerably by the time the Biblical letter to the Colossians was written.

Much like a modern-day town that begins to decline after it has been bypassed by a new railroad or highway, the city of Colossae suffered much the same fate. When the Roman Empire circumvented Colossae with a new east-west thoroughfare, the city’s geographic importance began to diminish. Colossae’s economy started to contract and by the middle of the first century, it had become little more than a small Mediterranean village. In the words of one scholar, “Colossae was a fairly unimportant market town, easily the least significant city to which any of Paul’s surviving letters were addressed.” ₍₁₎

If that wasn’t enough, Colossae (along with some of its neighboring cities) was damaged by an earthquake that took place in AD 60 or 64. Today, there is little evidence that the ancient city of Colossae ever existed. One source describes the 21st century condition of what remains of Colossae…

“Today the site of Colosse lies deserted, as does the neighboring site (about eight miles east) of Laodicea. Across the river valley twelve miles to the north, Hierapolis, with its famous mineral pools and springs, is the scene of a small resort; its ruins are impressive.

Colosse is the most isolated and unimpressive of the three ancient sites. It can be reached only by a dirt road, at the end of which lies a small Turkish village called Honaz. A couple of miles distant, in farming fields accessible only on foot or by tractor, lie the remains of ancient Colosse. While plowing their fields, local farmers have turned up some ruins of the Roman era. The site has never been systematically excavated.” ₍₂₎

As another commentator observes, “It is doubtful that we would ever have heard of this town had it not been that the gospel was preached there and souls were saved.” ₍₃₎

This is the backdrop from which the New Testament epistle to the Colossians begins to emerge. We’ll take a closer look at the authorship and context of this letter next.

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(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2117). Orlando, FL: Reformation Trust.

(3) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2033

The Epistle to the Colossians is part of a small contingent of “prison epistles,” a group that also includes the New Testament letters of Philippians, Ephesians, and Philemon. These prison epistles are so-named because they are thought to have been written by the Apostle Paul while he was under house arrest in the city of Rome.

Paul had earlier made several missionary journeys and spent well over a decade on the road preaching the gospel and establishing churches throughout the first-century world. Upon his return from his third missionary trip, the New Testament book of Acts tells us Paul was arrested and tried before the Sanhedrin (the Jewish High Court) and two Roman governors.

Paul’s case dragged on for over two years until he finally exercised his right as a Roman citizen and appealed his case to Caesar, the Roman Emperor. The governor presiding over his case told him, “Very well!! You have appealed to Caesar, and to Caesar you shall go!” (Acts 25:12). And so Paul was taken to Rome to appeal his case before the Emperor. That arduous journey (which included a shipwreck off the island of Malta) took approximately two years to complete and covered over two thousand miles (3219 km).

Following that odyssey, Acts 28:16 goes on to tell us, “Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him.” So even though Paul was confined by the Roman authorities, these pre-trial conditions enabled him to receive visitors and interact with others. This allowed Paul to communicate the message of Christ to everyone who wished to hear (Acts 28:17-31).

It was during this period that Paul was likely approached by a man named Epaphras. Although little is known about Epaphras, he is mentioned twice in this letter to the Colossians. From those references we learn that he was a citizen of Colossae (Colossians 4:12) and helped to bring the message of the Gospel to that city (Colossians 1:7). In light of this, it appears that Epaphras came to Christ under Paul’s ministry (perhaps during one of Paul’s earlier stops in the nearby town of Ephesus) and then returned to Colossae to preach the gospel and establish the church there.

Some time later it seems that Epaphras traveled to Rome to seek Paul’s counsel regarding an aberrant teaching that had been introduced to the church at Colossae. We’ll consider the nature of that teaching next.

III

The New Testament book of Colossians appears to have been written in response to a heretical teaching that was making inroads among the members of the church in the city of Colossae. However, its difficult to know the precise nature of the error that Paul the Apostle sought to address within this letter. In one sense, we much like a person who is listening to one side of a phone conversation as we read this epistle- we have to make some inferences based on the portion of the conversation we can hear.

Various commentators have offered their views on the nature of the “Colossian Heresy” based on the information given to us within this epistle…

“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: 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.” ₍₁₎

“Throughout this letter Paul combats a heresy similar to Gnosticism (see the notes on Col_1:9-14; Col_1:15-23; Col_2:4 ff). Gnostics believed that it took special knowledge to be accepted by God; for them, even for those who claimed to be Christians, Christ alone was not the way of salvation (Col_1:20)… Gnostics valued the accumulation of knowledge, but Paul pointed out that knowledge in itself is empty. To be worth anything, it must lead to a changed life and right living.” ₍₂₎

“In this letter, Paul is combating a heresy that scholars have found very difficult to identify… Apparently, this heresy did not categorically deny that the work of Jesus Christ is necessary for the sinner’s salvation. It did, however, deny the sufficiency of that work for salvation. The Colossians were being told that by means of observing a cycle of feasts and festivals (2:16), and particularly through an ascetic lifestyle of abstention from food and drink (2:21–23), they could usher themselves into ecstatic, visionary states in the present (2:18) and, with Christ’s help, make it to heaven one day.” ₍₃₎

“The impact of the heretical teaching must have been profound, since one of the three churches mentioned in the letter (4:13), Laodicea, is singled out for criticism in the Book of Revelation many years later (Rev. 3:14ff.). Laodicea is charged with being wretched, pitiful, poor, blind, and naked. Ephesus fares somewhat better but has left its first love and needs to repent (Rev. 2:1ff.).” ₍₄₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. Nashville, TN: Thomas Nelson Publishers.

(2) Life Application Study Bible, Colossians 1:4-5 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

(3) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2118). Orlando, FL: Reformation Trust.

(4) McRay, J. (1995). Colossians. In Evangelical Commentary on the Bible (Vol. 3, p. 1050). Grand Rapids, MI: Baker Book House.

“Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother” (Colossians 1:1).

Paul began his letter to the Colossian church with an important designation: “apostle.” An apostle is a “commissioned representative,” much like an ambassador or spokesperson. This reference served to introduce several of Paul’s New Testament letters…

“Paul, a bondservant of Jesus Christ, called to be an apostle…” (Romans 1:1).

“Paul, called to be an apostle of Jesus Christ through the will of God…” (1 Corinthians 1:1).

“Paul, an apostle– sent not from men nor by man, but by Jesus Christ and God the Father…” (Galatians 1:1 NIV).

While every follower of Jesus is an “apostle” in the sense that he or she is an ambassador for Christ, its crucial to recognize that the Biblical apostles held several important qualifications that set them apart from all who followed. For example…

They were first-century eyewitnesses of Jesus following His resurrection (1 Corinthians 9:1).
They were personally selected by Jesus to serve as apostles (Matthew 10:1-4, Acts 9:10-16).
They possessed the God-given ability to perform miracles (Acts 2:43).

These qualifications are important to remember if we should encounter someone who identifies as an apostle today. For instance, consider the following statement from Jesus to the first-century church that met in Ephesus, a city that was located just 100 miles (160 km) away from Colossae: “…you have tested those who say they are apostles and are not, and have found them liars” (Revelation 2:2). If counterfeit apostles were active in the Biblical era, then we should be equally alert to their presence today.

So Paul was not only speaking for himself in this letter to the Colossian church- he was speaking as a representative of Christ. While no one holds the title of “apostle” in the sense it was held by the Biblical apostles, our shared position as representatives of Christ should guide and direct our interaction with others in a similar manner.

The book of Colossians is also one of two Biblical letters that Paul wrote to churches he had not yet visited (the New Testament book of Romans is the other). With this in mind, we can say that Paul’s statement of apostolic authority established the foundation for everything he will go on to say throughout this letter. That authority originated in the will of God and the wisdom contained within this brief epistle continues to offer insight and direction for those who are willing to to read it with a desire to learn.

“To the saints and faithful brethren in Christ who are in Colosse: Grace to you and peace from God our Father and the Lord Jesus Christ” (Colossians 1:2).

The word “saint” has been used in a variety of ways over the centuries. For instance, some identify a saint as a “…person of exalted virtue who is canonized by the Church after death and who may be the object of veneration and prayers for intercession.” ₍₁₎ Others associate this word with someone who has patiently endured a difficult situation for an extended period of time. However, the Biblical use of this word carries a different connotation.

The word translated “saint” in Colossians 1:2 refers to one who is “sacred,” “holy,” and “set apart.” Vine’s Expository Dictionary expands on this definition with the following insight…

“In the plural, as used of believers, it designates all such and is not applied merely to persons of exceptional holiness, or to those who, having died, were characterized by exceptional acts of ‘saintliness.’” ₍₂₎

With these things in mind, we can associate the word “saint” with anyone who is set apart to God in Christ. In other words, this term is not used to designate an extraordinary man or woman of God or someone who is worthy of exceptional merit. From a Biblical perspective, we can say that no group or individual possesses the ability to elevate someone to “sainthood” for every man or woman in Christ is already acknowledged to be a saint.

Next comes a reference to grace and peace. This greeting appears often within Paul the Apostle’s New Testament letters and serves as one of his favorite forms of introduction. While its possible to look at this expression of grace and peace as nothing more than prelude to the content of Paul’s message, the progressive structure of this greeting implies something important.

You see, the ultimate source of grace and peace is “…the Lord Jesus Christ” for it is through Jesus’ sacrificial death that God graciously enables human beings to establish a relationship with Him. This foundation of grace (or God’s unmerited favor extended to us in Christ) enables us to enjoy peace with God. Once we have found this peace in our vertical relationship with God, our horizontal relationships with others are sure to benefit as a result.

As Jesus Himself told His followers…

“I am leaving you with a gift– peace of mind and heart! And the peace I give isn’t fragile like the peace the world gives. So don’t be troubled or afraid” (John 14:27 TLB).

(1) “saint” Oxford English Dictionary https://en.oxforddictionaries.com/definition/saint

“To the saints and faithful brethren in Christ who are in Colosse: Grace to you and peace from God our Father and the Lord Jesus Christ” (Colossians 1:2).

As Jesus Himself told His followers…

“I am leaving you with a gift– peace of mind and heart! And the peace I give isn’t fragile like the peace the world gives. So don’t be troubled or afraid” (John 14:27 TLB).

(1) “saint” Oxford English Dictionary https://en.oxforddictionaries.com/definition/saint

VII

“We give thanks to the God and Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and of your love for all the saints;” (Colossians 1:3-4).

Just as Paul the Apostle expressed his thankfulness for the New Testament congregations of Thessalonica and Philippi, the faith and love exhibited by the church at Colossae prompted him to voice a similar expression of gratitude to God. In fact, the faith and love shown by the members of the Colossian church led Paul to acknowledge his thankfulness to God even though he had never met the members of their congregation.

Unfortunately, this was not true of every church that received a letter from the Apostle Paul. For instance, consider Paul’s opening message to the churches in the region of Galatia…

“I am amazed that you are turning away so soon from God who, in his love and mercy, invited you to share the eternal life he gives through Christ; you are already following a different ‘way to heaven,’ which really doesn’t go to heaven at all” (Galatians 1:6 TLB).

There was very little to inspire Paul to give thanks for that kind of news. The contrast between these messages serves to remind us that we can inspire others to express their gratitude and appreciation to God just like the churches at Colossae, Philippi, and Thessalonica. In a similar manner, the example of the Galatian churches reminds us that our actions and attitudes may prompt others to offer a very different response. Therefore, we would be well-advised to follow the good example of the Colossian church and prayerfully seek to become people who inspire others to “…give praise to God the Father of our Lord Jesus Christ” (BBE) as well.

We should also note Paul’s commitment to prayer on behalf of the Colossians in this passage. One commentary acknowledges this reference to “praying always for you” with the following insight…

“Taken by itself, this expression does not seem remarkable, but it takes on new meaning when we remember that this describes Paul’s interest in people he had never met. We often find it difficult to remember our own relatives and friends before the throne of grace, but think of the prayer list the Apostle Paul must have kept! He prayed not only for those he knew but also for Christians in faraway places whose names had been mentioned to him by others. Truly Paul’s untiring prayer life helps us to understand him better.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.1989

VIII

“since we heard of your faith in Christ Jesus and of your love for all the saints; because of the hope which is laid up for you in heaven, of which you heard before in the word of the truth of the gospel, which has come to you, as it has also in all the world, and is bringing forth fruit, as it is also among you since the day you heard and knew the grace of God in truth;” (Colossians 1:4-6).

Colossians 1:4-6 offers an example of a recurring theme that appears within several of Paul the Apostle’s New Testament letters: faith, hope, and love. Notice how this theme is woven into the following Pauline epistles…

“And now abide faith, hope, love, these three; but the greatest of these is love” (1 Corinthians 13:13).

“For we through the Spirit eagerly wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love” (Galatians 5:5-6).

“remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father” (1 Thessalonians 1:3).

“Faith” is important because it represents “a belief in or confident attitude toward God, involving commitment to His will for one’s life.”₍₁₎ The New Testament book of Hebrews also tells us that “… faith is being sure of what we hope for and certain of what we do not see” (Hebrews 11:1). It then goes on to say, “…without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him” (Hebrews 11:6).

“Hope” is a word that communicates the ideas of optimism, anticipation, or expectancy. It also reflects the characteristics of confidence, expectation, and a sense of pleasurable anticipation with respect to God’s work in our lives. ₍₂₎

“Love” is the fulfillment of God’s Law (Romans 13:10) and represents the greatest commandment: “….The first of all the commandments is: ‘Hear, O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ This is the first commandment. And the second, like it, is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these” (Mark 12:28-31).

Therefore as one source observes, faith looks upward to God, love looks outward to others, and hope looks forward to the future. ₍₃₎

(2) G1680 elpis Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=nkjv&strongs=g1680

(3) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary (Colossians 1:5) [p. 669] ® 1983 John F. Walvoord and Roy B. Zuck

“This Good News is present with you now. It is producing results and spreading all over the world as it did among you from the first day you heard it. At that time you came to know what God’s kindness truly means. You learned about this Good News from Epaphras, our dear fellow servant. He is taking your place here as a trustworthy deacon for Christ and has told us about the love that the Spirit has given you” (Colossians 1:6-8 GW).

In Acts chapter seven we find the account of a man named Stephen, the first Christian martyr. Following Stephen’s death, Acts 8:1 goes on to tell us, “…That very day the church in Jerusalem began to suffer cruel persecution. All the believers, except the apostles, were scattered throughout the provinces of Judea and Samaria” (GNT).

As the members of the Christian community departed for the surrounding regions, the message of the gospel began to spread beyond the boundaries of first-century Jerusalem to the neighboring towns and villages. When coupled with the missionary efforts of the Apostle Paul and others, the Good News of salvation through faith in Christ eventually began to reach the far-flung borders of the Roman Empire and beyond.

Once person who was undoubtedly influenced by these evangelistic efforts was a man named Epaphras. As mentioned earlier, it seems that Epaphras came to Christ under Paul’s ministry (perhaps during one of Paul’s earlier visits to the nearby town of Ephesus). It was his effort to spread the gospel among the citizens of Colossae that apparently led to the beginning of the church in that area based on the passage quoted above.

Some time later it appears that Epaphras traveled to Rome to meet with Paul and discuss the status of the Colossian church. Judging from the content of the book of Colossians, we can say that one topic of discussion involved several inaccurate teachings that involved the person and work of Christ. However, Paul did receive an excellent report in one respect: “…(Epaphras) is the one who has told us about the great love for others that the Holy Spirit has given you” (TLB).

This distinguishing characteristic of the Colossian church serves to remind us of the qualities that identify genuine love…

“Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance” (1 Corinthians 13:4-7 NLT).

“For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; strengthened with all might, according to His glorious power, for all patience and longsuffering with joy” (Colossians 1:9-11).

Paul the Apostle offered some encouraging words for the members of the Colossian church by revealing the content of his prayers for them in Colossians 1:9-11. Those prayer requests included…

The knowledge of God’s will.
Wisdom and spiritual understanding.
A walk worthy of the Lord.
Fruitfulness in every good work.
Strength, perseverance, and patience.
Joy.

Before we consider these elements in greater depth, we can start by first defining our terms. For instance, the most basic definition of prayer is “communication with God.” Prayer involves the words or thoughts that are specifically directed towards our Creator. Although we frequently associate the act of prayer with a person who stands or kneels with palms together and eyes closed, the Scriptures tell us that prayerful communication with God can take many different forms.

For example, the Bible tells us that some prayed while standing (1 Samuel 1:26) while others were sitting down (1 Kings 19:4). They prayed silently (1 Samuel 1:13) and loudly (Psalms 55:17). They prayed privately (Matthew 6:6) and publicly (Ezra 10:1). Finally, there were some who prayed quickly (Nehemiah 2:4) while others engaged in lengthy prayers (see Jesus’ prayer in John 17:1-8)

Both the Old and New Testaments emphasize the importance of prayer and the benefit of seeking God’s wisdom, insight, and direction…

” …if you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the LORD and find the knowledge of God. For the LORD gives wisdom, and from his mouth come knowledge and understanding” (Proverbs 2:3-6 NIV).

“If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5).

While some regard the act of prayer as a last resort or something to try when all else fails, a person who relies upon God through daily fellowship with Him in prayer is someone who is best prepared to deal with the challenges of daily life.

“And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy” (Colossians 1:9-11 ESV).

In praying for the church at Colossae, Paul the Apostle first asked for the Colossians to be filled with the knowledge of God’s will. One commentator offers an important observation regarding this portion of Scripture…

“Prayer begins by asking that we may be filled with an ever-growing knowledge of the will of God. Its great object is to know the will of God. We are trying not so much to make God listen to us as to make ourselves listen to him; we are trying not to persuade God to do what we want, but to find out what he wants us to do. It so often happens that in prayer we are really saying, ‘Thy will be changed,’ when we ought to be saying, ‘Thy will be done.’ The first object of prayer is not so much to speak to God as to listen to him.”₍₁₎

With this in mind, the Scriptures define God’s will for us in several different areas…

Daily life: “Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths” (Proverbs 3:4-6 ESV).

Personal conduct: “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8 NIV).

Interacting with those who are unwise: “…it is God’s will that you silence the ignorance of foolish people by doing good” (1 Peter 2:15 HCSB).

Sexual conduct: “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable” (1 Thessalonians 4:3-4 NIV).

Cultural and societal interaction: “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect” (Romans 12:2 NRSV).

Personal demeanor: “Give thanks in every situation because this is God’s will for you in Christ Jesus” (1 Thessalonians 5:18 CEB).

(1) Barclay, William. “Commentary on Colossians 1”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/colossians-1.html. 1956-1959.

XII

“For this reason also, since the day we heard this, we haven’t stopped praying for you. We are asking that you may be filled with the knowledge of His will in all wisdom and spiritual understanding, so that you may walk worthy of the Lord, fully pleasing to Him, bearing fruit in every good work and growing in the knowledge of God. May you be strengthened with all power, according to His glorious might, for all endurance and patience, with joy” (Colossians 1:9-11 HCSB).

The next element of Paul the Apostle’s prayer for the Colossian church involved “…wisdom and spiritual understanding.” As used within the Old Testament, the idea of “wisdom” refers to skill or mastery in the art of living in accordance with God’s expectations. ₍₁₎ The New Testament associates wisdom with things like intelligence, skill, discretion, and a knowledge of diverse matters. ₍₂₎

Taken together, these definitions tell us that wisdom refers to the proper understanding of what to do with the facts. Wisdom is also characterized by the use of good judgment in the application of knowledge. The foundation that underpins those qualities is found in the Old Testament book of Proverbs: “…the reverence and fear of God are basic to all wisdom. Knowing God results in every other kind of understanding” (Proverbs 9:10 T LB).

This means that a person who acknowledges God with an attitude of honor and respect is someone who starts with the right foundation for good decisions- and there can be no greater wisdom than that which is offered by “…Jesus (who) has become our wisdom sent from God” (1 Corinthians 1:30 GW). As mentioned previously, God is also willing to share His wisdom with those who seek it: “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5 NIV).

Finally, one source shares an important insight regarding this portion of Scripture…

“…when Paul prays that his friends may have wisdom and understanding, he is praying that they may understand the great truths of Christianity and may be able to apply them to the tasks and decisions which meet them in everyday living. A man may quite easily be a master of theology and a failure in living; able to write and talk about the eternal truths and yet helpless to apply them to the things which meet him every day. The Christian must know what Christianity means, not in a vacuum but in the business of living.” ₍₃₎

(2) sophia G4678 Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4678

(3) Barclay, William. “Commentary on Colossians 1”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/colossians-1.html. 1956-1959.

XIII

“For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience” (Colossians 1:9-11 NIV).

One of the Apostle Paul’s objectives for the members of the Colossian church was that they would live lives worthy of the Lord. We can illustrate this idea by considering the predicament of an individual who seeks to buy a gift for someone who seemingly has everything he or she could ever want or need. To phrase this dilemma in the form of a question, we might ask, “What do you give someone who has everything?”

In a sense, God is not unlike the person who has everything in this illustration. Since God already possesses all there is, what could we possibly give Him? Well, the answer is this: the only thing we can offer God is the gift of ourselves. Romans 12:1 expresses this idea by saying, “…I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (NIV).

With this in mind, Colossians 1:10 encourages us to prayerfully focus upon living the kind of life that is “…worthy of the Lord, bearing fruit in every good work (and) growing in the knowledge of God.” However, this passage does not only provide us with wise counsel; it also supplies us with a pattern we can use to make good, God-honoring choices. You see, we can use Colossians 1:10 as the basis for good decision-making by asking the following questions:

Is this choice worthy of the Lord?
Is it likely to bear fruit (or produce a result) that honors God?
Does it facilitate growth in the knowledge of God?

These questions can lead us to answers that will help us “…conduct (ourselves) in a manner worthy of the Lord” (NTE). As one source has observed, “The saints are to see to it that their manner of life, their conduct, weighs as much as the character of their Lord. That is, He is to be their example in life, and the copy must be like the example.” ₍₁₎

XIV

“For this cause we also, since the day we heard, do not cease to pray for you, and to desire that you might be filled with the knowledge of His will in all wisdom and spiritual understanding, that you might walk worthy of the Lord to all pleasing, being fruitful in every work and increasing in the knowledge of God, being empowered with all power, according to the might of His glory, to all patience and long-suffering with joyfulness” (Colossians 1:9-11 MKJV).

The next item on Paul the Apostle’s prayer list for the members of the Colossian church was this: “…we want you to bear fruit in every good thing you do” (NIRV). This concept of “bearing fruit” echoes Jesus’ message from Matthew 7:16-20….

“You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7:16-20).

The Scriptural concept of fruitfulness is often used to illustrate the result (or effect) that is brought about by something else. That effect may have a beneficial or negative impact upon others depending on the cause. Just as we can identify a tree by the fruit it produces, we can often gain a good understanding of someone’s internal mindset by examining the “fruit” produced by his or her life.

Broadly speaking, a God-honoring person is someone who demonstrates God-honoring characteristics (see 1 Corinthians 13:4-7). In other words, a Godly person will bear fruit that is consistent with his or her profession of faith in Christ. One way to help ensure that our lives produce the right kind of fruit is found in the following message from Jesus to His disciples from the Gospel of John…

“…No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing…

If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples” (John 15:4-5, 7-8 NIV).

“For this reason we have not stopped praying for you since the day we heard about you. We ask God to fill you with the knowledge of his will through every kind of spiritual wisdom and insight. We ask this so that you will live the kind of lives that prove you belong to the Lord. Then you will want to please him in every way as you grow in producing every kind of good work by this knowledge about God. We ask him to strengthen you by his glorious might with all the power you need to patiently endure everything with joy” (Colossians 1:9-11 GW).

The final component of Paul the Apostle’s prayer for the Colossian church came in the form of a heartfelt request: “We also pray that you will be strengthened with all his glorious power so you will have all the endurance and patience you need” (NLT). While Paul’s genuine concern for the church at Colossae is clearly evident, a second glance at this passage reveals it to be far more than it may appear.

You see, this prayer request features several expressive terms like strengthened (CSB), power (NET), and glorious might (ESV). These phrases relate to the God-given ability to overcome the problems and difficulties we encounter in life. One Biblical translator captures the essence of this idea in the following paraphrase: “…we pray that you will be strengthened from God’s boundless resources, so that you will find yourselves able to pass through any experience and endure it with courage” (Phillips). This strength is just as needful today as it was in the days of the first century.

Unlike the power of this world that will eventually fade, this God-given ability is substantive and enduring. It enables us to overcome difficult circumstances, challenging situations, and the trials of life with an attitude of patient endurance. Nevertheless, one source offers an important cautionary message…

“Why did Paul want the Christians to have this power? Was it so they might go out and perform spectacular miracles? Was it so they might raise the dead, heal the sick, cast out demons? Once again the answer is ‘No.’ This power is needed so that the child of God may have all patience and longsuffering with joy.

This deserves careful attention! In parts of Christendom today, great emphasis is placed upon so-called miracles, such as speaking in tongues, healing the sick, and similar sensational acts. But there is a greater miracle than all of these in the age in which we live: A child of God suffering patiently and thanking God in the midst of the trial!” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.1991

XVI

“giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light” (Colossians 1:12).

Colossians 1:12 reminds us that we do not qualify ourselves for eternal life. Instead, it is God who qualifies us, for it is He who enables us to be “…partakers of the inheritance of the saints in the light.” That is something that should inspire an attitude of thankfulness and appreciation for the God who has enabled us to partake of this inheritance and everything else we possess.

Of course, there are many self-made individuals who have achieved success through hard work, commitment, perseverance, self-sacrifice, and the will to overcome adversity. These are admirable qualities that are worthy of honor and respect. Nevertheless, its appropriate to ask this question: where did those qualities come from? For instance, if God did not allow us to possess the important attributes of good health, intellectual aptitude, and the ability to work, those other admirable qualities would be worth very little.

In light of this, we should offer our thanks and appreciation to the God who has provided us with the skills, talents, opportunities, and abilities we possess. We can illustrate this concept with an experience from Jesus’ life…

“As Jesus continued on toward Jerusalem, he reached the border between Galilee and Samaria. As he entered a village there, ten men with leprosy stood at a distance, crying out, ‘Jesus, Master, have mercy on us!’ He looked at them and said, ‘Go show yourselves to the priests.’ And as they went, they were cleansed of their leprosy.

One of them, when he saw that he was healed, came back to Jesus, shouting, ‘Praise God!’ He fell to the ground at Jesus’ feet, thanking him for what he had done. This man was a Samaritan.

Jesus asked, ‘Didn’t I heal ten men? Where are the other nine? Has no one returned to give glory to God except this foreigner?’ And Jesus said to the man, ‘Stand up and go. Your faith has healed you’” (Luke 17:11-19 NLT).

This incident from Jesus’ ministry tells us that He takes note of those who are lacking in gratitude and appreciation for what He has done. While there may be many who travel the road of life with little or no acknowledgment or appreciation for God’s provision in their lives, we should not fail to give “…thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light.”

XVII

“He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins” (Colossians 1:13-14).

The passage quoted above paints a vivid picture for those who stop to reflect upon it. But unlike a conventional portrait created with paint and brush, the image given to us in Colossians 1:13-14 is formed with words. The word-picture contained within this passage is one of rescue (CSB) and deliverance (KJV) from a perilous condition to a place of safety. But to fully appreciate this artistry, it helps to know something about the Artist who created it.

For example, 1 John 1:5 tells us, “This is the message God has given us to pass on to you: that God is Light and in him is no darkness at all.” In this context, “light” represents truth, goodness, and integrity. “Darkness” represents falsehood, evil, and corruption. These references should be familiar to many of us for we still use terms like “light” and “darkness” in much the same way today.

We can turn to a well-known fictional character to illustrate this idea: Count Dracula. Dracula is widely known in film and literature as the “Prince of Darkness” for his ability to bring human beings under his power, transform them into creatures like himself, and use them to do his bidding. In this respect, Count Dracula is a type of Satan, our spiritual enemy who “…has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God” (2 Corinthians 4:4 NIV).

In contrast to the God of light, the Scriptures associate Satan and his associated behaviors with the concept of darkness. But unlike the depiction of a cartoonish, pitchfork-carrying prankster, the Bible does not portray Satan as a myth, a legend, or a charming rogue. Instead, he is represented as a literal being with malicious intent. For instance, the New Testament Scriptures refer to the devil as “the evil one” (Matthew 6:13), “the wicked one” (1John 2:13), “a liar and a murderer” (John 8:44). “a deceiver” (Revelation 20:10), and “the ruler of this world” (John 12:31).

So this passage tells us that God has graciously stepped in to save those who were once held captive to the dark power of this spiritual enemy and thus enable them to “…escape the devil’s trap where they are held captive to do his will” (2 Timothy 2:26 NET).

XVIII

“He is the image of the invisible God, the firstborn over all creation” (Colossians 1:15).

Like many of Paul the Apostle’s New Testament letters, the Epistle to the Colossians features a doctrinal section that establishes a foundation for genuine spiritual truth. The primary doctrinal portion of this book is found in Colossians 1:15-20 and addresses the person and work of Christ. One source provides us with a list of important truths contained within these verses…

“In this paragraph (Col_1:15-20) Paul mentioned seven unique characteristics of Christ, which fittingly qualify Him to have ‘the supremacy’ (Col_1:18). Christ is: (1) the image of God, (2) the Firstborn over Creation, (3) Creator of the universe, (4) Head of the church, (5) Firstborn from the dead, (6) the fullness of God, and (7) the Reconciler of all things.” ₍₁₎

Another commentary expands on this list with the following insight…

“This is one of the strongest statements about the divine nature of Christ found anywhere in the Bible. Jesus is not only equal to God (Php_2:6), he is God (Joh_10:30, Joh_10:38; Joh_12:45; Joh_14:1-11); as the visible image of the invisible God, he is the exact representation of God. He not only reflects God, but he reveals God to us (Joh_1:18; Joh_14:9); as supreme over all creation, he has all the priority and authority.

He came from heaven, not from the dust of the earth (1Co_15:47), and he is Lord of all (Rom_9:5; Rom_10:11-13; Rev_1:5; Rev_17:14). He is completely holy (Heb_7:26-28; 1Pe_1:19; 1Pe_2:22; 1Jn_3:5), and he has authority to judge the world (Rom_2:16; 2Co_5:10; 2Ti_4:1). Therefore, Christ is supreme over all creation, including the spirit world.” ₍₂₎

This passage also highlights the supremacy of Christ and His work. For instance…

Jesus is the image of the invisible God (verse fifteen).
All things were created through Him and for Him (verse sixteen).
He is before all things (verse seventeen).
All things consist in Him (verse seventeen).
He has preeminence in all things (verse eighteen).
All the fullness of God dwells in Christ (verse nineteen).
Jesus reconciles all things to Himself (verse twenty).

Finally, there are many who believe that this portion of Scripture originally formed the basis of an early Christian hymn. If so, the act of placing these important theological truths into song undoubtedly helped the first-century church learn about the preeminence of Christ before the inspired New Testament Scriptures began to appear. Nevertheless, it is somewhat ironic that Jesus’ name does not appear once within Colossians 1:15-20 despite the fact that it exalts Him so highly. ₍₃₎

(1) Geisler, N. L. (1985). Colossians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 672). Wheaton, IL: Victor Books.

(2) NASB Life Application Study Bible, Second Edition (Colossians 1:15-16) Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

(3) Sturz, Richard Studies in Colossians. In William MacDonald, Believer’s Bible Commentary Colossians 1:14, pg.1993

XIX

“The Son is the image of the invisible God, the firstborn over all creation” (Colossians 1:15 NIV).

When you look into a mirror, what do you see? Well, unless you are in a carnival funhouse or peering into a mirror that is cracked or distorted, you will see an exact image of yourself. A good mirror is one that reflects our exact likeness, even when that image reflects something less than our best. This is why the use of a mirror is often essential when applying makeup, shaving, or checking our personal appearance.

While these things may seem obvious, they are relevant to the passage quoted above. You see, the word “image” is used to describe Jesus in this verse. In the original language of this passage, this word refers to “that which resembles an object and represents it, as a copy represents the original.” ₍₁₎ In light of this, we can say that Jesus is the visible image of the invisible God.

For instance, have you ever considered the apparent dichotomy between the following New Testament verses…

“No one has seen God at any time…” (1 John 4:12).

“He who has seen Me has seen the Father…” (Jesus speaking of Himself in John 14:9).

We find the answer here in Colossians 1:15: “Christ is the visible image of the invisible God” (NLT). Jesus doesn’t simply resemble God, He is the exact counterpart or image of God. He is the perfect visible expression and representation of the invisible God like an image on a coin or a reflection in a mirror.

One author explains why this information was so important in context of first-century Colossae…

“We do not know exactly what the nature of Paul’s opposition is in Colossae, but its general features can be surmised even if we are only permitted to listen in to Paul’s side of the conversation. Some kind of challenge to the true nature and deity of Jesus Christ had been put forward.

It may have involved the worship of angels (2:18) or some other beings (1:16; 2:15, 20) who minimize if not negate the preeminence of Christ as Lord of all (1:18–19). It may have been an incipient form of a Christian heresy called Gnosticism by writers in the second century A.D. It was more a philosophy (2:8) than a religion and challenged the intellectual credibility of Christian faith, declaring that salvation was achieved by knowledge rather than faith and that the knowledge (Gk. gnosis) was a gift of God to the predestined few who claimed to have it.” ₍₂₎

Image credit: Cgs [CC BY-SA 3.0], via Wikimedia Commons

(1) “Image” International Standard Bible Encyclopedia, James Orr, M.A., D.D., General Editor

(2) McRay, J. (1995). Colossians. In Evangelical Commentary on the Bible (Vol. 3, p. 1053). Grand Rapids, MI: Baker Book House.

“He is the image of the invisible God, the firstborn of all creation” (Colossians 1:15 NET).

In Colossians 1:15 we’re told that Jesus “…is the image of the invisible God, the firstborn over all creation.” Unfortunately, some non-Christian religious organizations have elected to co-opt the term “firstborn” in attempting to “prove” that Jesus was a created being and not God. The problem with this idea is that the word “firstborn” does not necessarily mean “born first.”

You see, the word “firstborn” can signify priority in time (as in “He arrived at the finish line before everyone else“). It can also be used to designate positional supremacy. For instance, the word firstborn can be used to identify a person who holds a superior rank, just as a military Captain outranks a Private, Corporal, or Sergeant. We can find a Biblical expression of this concept in the role of the firstborn son, a person who traditionally held a position of supremacy among his siblings.

Each of these concepts are valid in relation to Christ. As God, Jesus existed before any created being and is therefore greater then any created being. In addition, the Son of God and firstborn over all creation holds a position of authority and superiority along with all the rights and privileges associated with that position. So Colossians 1:15 does not serve as a reference to Jesus as a created being; instead, this passage speaks of Jesus’ supremacy and preeminence over everything.

We’ll examine the word firstborn in greater detail in our next study but for now, let’s consider a few Scriptures that clearly identify Jesus as God…

“In the beginning was the Word, and the Word was with God, and the Word was God… The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.” (John 1:1,14 NIV, emphasis added).

“‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’ (John 8:58 NIV compare with Exodus 3:14).

“…while we wait for the blessed hope– the glorious appearing of our great God and Savior, Jesus Christ…” (Titus 2:13 NIV).

“Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours…” (2 Pet 1:1 NIV).

“‘The virgin will be with child and will give birth to a son, and they will call him Immanuel’– which means, ‘God with us’” (Matthew 1:23 NIV).

XXI

“The Son is the image of the invisible God, the firstborn over all creation” (Colossians 1:15 NIV).

We can turn to several sources to address the errors of those cultic organizations that erroneously associate the word “firstborn” with Jesus as a created being. The first source discusses the meaning of the word prototokos, the word translated “firstborn” in the original language of Colossians 1:15…

“The first part of this word (proto) can indicate ‘first in time’ (temporal priority) or ‘first in place’ (preeminence)… prototokos is used to express the idea of preeminence and first cause. This designation in no way indicates that Christ Himself was created by God; the verse moreover asserts that all things were created in, through, and for Christ. As a participant in the creation of all things, Christ cannot be a created being. Instead, He is the Son of God, the second person of the Godhead, who has existed from eternity.” ₍₁₎

Another commentary discusses the irresponsibility of those who misapply this passage in an effort to identify Jesus as a created being…

“Though it is grammatically possible to translate this as ‘Firstborn in Creation,’ the context makes this impossible for five reasons:

(1) The whole point of the passage (and the book) is to show Christ’s superiority over all things.

(2) Other statements about Christ in this passage (such as Creator of all [Col_1:16], upholder of Creation [Col_1:17], etc.) clearly indicate His priority and superiority over Creation.

(3) The ‘Firstborn’ cannot be part of Creation if He created ‘all things.’ One cannot create himself. (Jehovah’s Witnesses wrongly add the word ‘other’ six times in this passage in their New World Translation. Thus they suggest that Christ created all other things after He was created! But the word ‘other’ is not in the Gr.)

(4) The ‘Firstborn’ received worship of all the angels (Heb_1:6), but creatures should not be worshiped (Exo_20:4-5).

(5) The Greek word for ‘Firstborn’ is pro¯totokos. If Christ were the ‘first-created,’ the Greek word would have been pro¯toktisis.” ₍₂₎

Finally, we can look to the example of Israel’s King David to support the Biblical concept of Jesus’ deity in this passage…

“This title derives from the messianic promise of Ps 89:27, where God says, ‘I will also appoint him my firstborn, the most exalted of the kings of the earth.’ These words are applied directly to Jesus Christ in Rev 1:5 and 19:16, as King of kings and Lord of lords.” ₍₃₎

“Finally, in Psa_89:27, the word ‘firstborn’ is used to designate a place of superiority, of supremacy, of uniqueness. There God says that He will make David His firstborn, higher than the kings of the earth. David was actually the last-born son of Jesse according to the flesh. But God determined to give him a place of unique supremacy, primacy, and sovereignty.” ₍₄₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1562). Nashville: T. Nelson Publishers.

(2) Norman L. Geisler, “Colossians,” quoted in John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [p.668-669]

(4) William MacDonald, Believer’s Bible Commentary Colossians 1:15-23, pg.1993

XXII

“For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him” (Colossians 1:16).

While there are many Biblical topics worthy of our attention, the need for an accurate understanding of Jesus’ divinity is one of the most important. The reason is simple: if we hold an erroneous view of Jesus’ deity, then everything that proceeds from that view is likely to be erroneous as well.

For instance, some believe that Jesus was nothing more than an angel or a created being. But the passage quoted above tells us “…by Him (speaking of Christ) all things were created…” This should prompt us to ask a serious question: if Jesus was an angel or created being, then how could He have created everything? If we follow this reasoning to its conclusion, it leads us to a logical impossibility: it means that Jesus (as a created being) would had to have created Himself.

One source offers a devastating indictment of those who take such a position…

“Logically, if all things have been created by Christ, then he of necessity is uncreated, an absolute proof of His deity. This explains why the Jehovah’s Witnesses in their New World Translation felt constrained, for doctrinal reasons, to make the unwarranted addition to the Word of God at this verse by adding ‘other’ so as to read ‘all other things,’ making a lame attempt to justify such an addition by a reference to Luk_11:41-42 or Luk_13:2; Luk_13:4,

In the early editions (1950, 1951, and six volumes bound in one, 1963) of their translation, ‘other’ was not even included in brackets, as it now is—a change perhaps prompted by the harsh criticism of many Bible scholars.” ₍₁₎

Another commentator uses the grammatical structure of this passage to offer the following insight…

“Three prepositions tell the story: (1) In Him, sovereign source; (2) by Him, divine agent; (3) unto Him, for His use and for His glory.” ₍₂₎

Finally, we should note that this passage equates the term “all things” with the word “everything”…

things in heaven and on earth, which includes the tangible elements of the material world and intangible realities of the heavenly realm.
visible and invisible, or the things we can see and those we cannot.
thrones or powers or rulers or authorities, a reality that encompasses every leadership structure wherever it may exist.

Therefore, we can say that all things find their ultimate destiny in Christ since everything was created by Him and for Him.

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2457). Nashville: Thomas Nelson.

XXIII

“For everything was created by Him, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities– all things have been created through Him and for Him” (Colossians 1:16 HCSB).

The term “thrones or dominions” found here in Colossians 1:16 carries a spiritual connotation that one commentator explains in the following manner…

“…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 and 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.” ₍₁₎

Another source relates the supremacy of Christ to the process involved in building a home or commercial building…

“Several steps are involved in the construction of a substantial building. First, an architect is obtained to design the building and prepare plans and specifications in accordance with the expressed desires of the owner. Then the plans are submitted for bids by builders or contractors, and a builder secured. After the completion of the edifice, it is occupied by the owner and devoted to its intended use.

Our Lord is not only the builder of the universe; He is also its architect and owner. All things have been created in Him (the eternal plans for the creation abide in Him), by Him (He acted as builder), and for Him (the creation belongs to Him and is to reflect His glory).” ₍₂₎

In light of these things, we can say that Jesus was personally responsible for every creative act related to the formation of the spiritual and material worlds. Therefore. as Ephesians 1:21-22 tells us…

“He is far above all rulers, authorities, powers, lords, and all other names that can be named, not only in this present world but also in the world to come. God has put everything under the control of Christ. He has made Christ the head of everything for the good of the church” (GW).

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Col 1:16). Nashville, TN: Thomas Nelson Publishers.

(2) Constable, Thomas. DD. “Commentary on Colossians 1:17”. “Expository Notes of Dr. Thomas Constable”. https://www.studylight.org/commentaries/dcc/colossians-1.html. 2012.

XXIV

“He is before all things, and by Him all things hold together” (Colossians 1:17).

Colossians 1:17 continues the doctrinal portion of this epistle and its emphasis upon the divinity of Christ. While this continued focus upon Jesus’ deity may seem repetitive, it serves an important purpose, For instance, consider the Apostle Paul’s observation in the New Testament book of 2 Corinthians: “For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ” (2 Corinthians 2:17).

This implies that there were many first-century charlatans who were seeking to profit from the ministry of God’s Word. Unfortunately, this situation is no less true today. This illustrates the importance of knowing what others are “selling” in regard to the person and work of Christ. It also explains why the following idea bears repeating…

“This revelation clearly separates Christ from every created entity. ‘He’ has the force of ‘He and no other’ in the Greek text. The word is an intensive pronoun. He is before all temporally (preexistent) and authoritatively (sovereign). This assertion, combined with the earlier one that He is the first-born of all creation (v. 15b), proves that Christ is not a ‘creature’ (created being).

If He were, He would have had to create Himself. To do that, He would have had to exist before He existed, which is absurd and impossible! ‘The phrase ‘before all things’ sums up the essence of His designation as ‘Firstborn before all creation’ and excludes any possibility of interpreting that designation to mean that He Himself is part of the created order (albeit the first and chief part).’” ₍₁₎

So Jesus is not only the agent and fulfillment of creation, He is the one who holds everything together. To put it more concisely, Colossians 1:17 tells us that Jesus personally sustains all that exists. This astonishing reality brings an important perspective to the following passage from the book of 2 Peter…

“But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare. Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat” (2 Peter 3:10-12 NIV).

If Jesus were to stop holding everything together, we would surely see the conditions described in the verses quoted above.

(1) Constable, Thomas. DD. “Commentary on Colossians 1:17”. “Expository Notes of Dr. Thomas Constable”. https://www.studylight.org/commentaries/dcc/colossians-1.html. 2012.

XXV

“And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence” (Colossians 1:18).

The comparison between the the human body and the church as the body of Christ was a favorite of the Apostle Paul. In addition to its appearance here in the Epistle to the Colossians, Paul also turned to this illustration in the New Testament books of Romans (Romans 12:4-5), 1 Corinthians (1 Corinthians 12:12-27), and Ephesians (Ephesians 4:11-16) as well.

Here in Colossians, the emphasis is upon Christ as the head or leader of His church. To help develop this idea, let’s consider the various functions associated with that part of our body that exists above the neck. For instance, the head of the body…

Perceives things that other parts of the body do not.
Possesses the ability to think, reason, and plan.
Provides guidance and direction for other parts of the body.
Receives input from other members of the body and responds accordingly.

Just as the individual members of a human body cannot perceive the information known to the head of the body, so it is also true of Christ. Jesus perceives what would otherwise be inaccessible to the members of His body and guides them accordingly. As Jesus said to His followers in John 15:15, “…I speak to you as my friends, and I have told you everything that my Father has told me.”

Jesus also plans and directs the actions of His body. This idea is generally expressed in the well-known passage from Jeremiah 29:11: “‘For I know the plans I have for you,’ declares the LORD, ‘plans to prosper you and not to harm you, plans to give you hope and a future.”

We can turn to Gospel of John once again to illustrate the provision Christ makes for our guidance and direction: “However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you” (John 16:13-14).

Finally, Jesus said this in regard to input from the church body: “And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it” (John 14:13-14).

XXVI

“And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent” (Colossians 1:18).

While Colossians 1:18 uses terms like “beginning” and “firstborn” to characterize Jesus’ resurrection, the Scriptures tell us that several other resurrections took place before Jesus ever went to the cross. For instance, the Biblical accounts of those who were raised from the dead are found in both the Old Testament (1 Kings 17:17-24, 2 Kings 13:21) and the New Testament as well (Luke 7:11-16, Luke 8:49-56, Acts 20:7-12).

Perhaps the most famous Biblical example of a human resurrection (other than Jesus Himself) concerns the experience of a man named Lazarus in John 11:1-44. That portion of Scripture tells us that Jesus resurrected a man who had been physically dead for four days, a fact confirmed by a member of the man’s own family.

So what are we to make of the statement “…He is the very beginning, the first to be raised from death” (CEV) here in Colossians 1:18? If others were raised from the dead prior to Jesus’ resurrection (including some who were raised by Jesus Himself), then how could His resurrection be the first?

Well, one scholar addresses this puzzling question in the following manner…

“When Jesus returned from the dead, it was the first real resurrection. Every other raising from the dead was merely a resuscitation or revivification of a dead body. There are some crucial differences between a true resurrection and a mere resuscitation. First of all, a resurrection is to an immortal body, whereas a resuscitation is merely back to a mortal body (cf. 1 Cor. 15:53). That is to say, Lazarus and everyone else who was raised from the dead before Christ eventually died again. Christ’s resurrection was the first to declare anyone ‘alive forevermore’ (Rev. 1:18).

Further, resurrection bodies manifest some supernatural qualities, not inherent in mortal bodies, such as, the ability to appear and disappear from sight immediately (Luke 24:31) or to get inside a closed room (John 20:19). Finally, while a resurrection is more than a resuscitation, it was not less than one. Resuscitated corpses die again, but Jesus’ resurrection body was immortal. He conquered death (Heb. 2:14; 1 Cor. 15:54–55), whereas merely resuscitated bodies will eventually be conquered by death.

However, that Jesus was the first to be raised in an immortal body does not mean it was an immaterial body. It was more than a reanimation of a material corpse, but it was not less than that. It was His same body of ‘flesh and bones’” (Luke 24:39). ₍₁₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 463). Wheaton, Ill.: Victor Books.

XXVII

“For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross” (Colossians 1:19-20).

Long before he became a superhero in the comic-book and cinematic universe, Thor was known as the hammer-wielding god of thunder in Norse mythology. Armed with the magical hammer Mjölnir and a belt of strength known as Megingjörd, Thor battled such enemies as Jörmungand, the monstrous serpent and a race of giants known as the Jötnar.

Yet despite his reputation as the god of thunder, the mythical Thor is no such thing. For instance, a look at Thor’s alleged exploits tells us that he has been deceived or defeated (at least temporarily) on several occasions. In addition, these ancient legends proclaim that Thor will meet his demise at Ragnarök when the end of all things will take place. If Thor were truly a god, such things would not be possible.

Therefore, we can say that Thor is actually a demigod or a being with human characteristics and superhuman abilities. The same is true of every other being within the mythical pantheon, ancient or modern. Because of this, it is wrong to speak of Thor (or anyone else) as “a” god, for God by definition is all-powerful. Since there can only be one Being who possesses all power, this precludes anyone else from assuming that title, even in a diminutive form.

This brings us to our text from Colossians 1:19: “For God was pleased to have all his fullness dwell in him” (CSB). Unlike those mythical beings who were one of many “gods” or partially god and partially human, this portion of Scripture tells us that the full essence of deity dwells in Christ. In other words, Jesus isn’t simply “a” god- He is the God (John 1:1, Titus 2:13). Jesus was fully human and fully God (John 1:14) and claimed to be God (John 8:58). He possesses all authority (Matthew 28:18), has the right to forgive sins (Luke 7:48) and will judge everyone (John 5:22).

As one commentary states…

“…Paul was refuting the Greek idea that Jesus could not be human and divine at the same time. Christ was fully human; he was also fully divine. Christ has always been God and always will be God. When we have Christ, we have all of God in human form. Don’t diminish any aspect of Christ—either his humanity or his divinity.” ₍₁₎

Image Credit: Mårten Eskil Winge (1825–1896) Tor’s Fight with the Giants By Soerfm – Own work, CC BY-SA 4.0, Link

(1) Life Application Study Bible, Colossians 1:19 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

XXVIII

“For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:19-20 ESV).

The appearance of the word “reconcile” here in Colossians 1:19 implies the existence of a prior conflict between the Creator and His creation. The origin of that conflict is revealed in the New Testament book of Romans where we’re told, “…sin entered the world through one man and death through sin…”

The “one man” mentioned in that passage refers to Adam, the very first human being. Genesis chapter three contains the account of Adam’s sin and the resulting effect that continues to this day. When Adam made the conscious decision to disobey God, he severed the relationship he previously enjoyed with his Creator. The ultimate result of that act was death. This was not an immediate, physical death (although that took place later) but spiritual death or separation from God.

However, God graciously ended this conflict at the cross of Christ. As we’re told here in Colossians 1:20, God reconciled all things to Himself through Jesus’ sacrificial offering by making peace through the blood of His cross. But why would such a sacrifice be necessary? Well, we can look to the example of a modern-day judicial system for an answer.

You see, God is unlimited in His perfection. Because of this, He cannot simply “look the other way” whenever His law is broken. Unfortunately, the penalty for breaking God’s law is death. In fact, God warned Adam that he would be subject to this death penalty if he ever broke the solitary law He had established in the Garden of Eden (see Genesis 2:16-17).

In a contemporary courtroom, an honorable judge is responsible to uphold the law and sentence those who are guilty of breaking it. If a good judge allowed lawbreakers to go unpunished, then he or she would no longer be a good judge. Instead, the judge would also be guilty of criminal behavior and subject to punishment as well. This is why God cannot simply overlook a violation of the law. In keeping with His just and righteous character, God is a morally perfect arbiter. As such, He must punish those who break the law.

So a sentence must be imposed upon those who are guilty of breaking God’s law. But thankfully for us, God was pleased “…to reconcile to himself all things… by making peace through (Jesus’) blood, shed on the cross” (NIV).

XXIX

“For God was pleased to have all His fullness dwell in Him, and through Him to reconcile everything to Himself by making peace through the blood of His cross– whether things on earth or things in heaven” (Colossians 1:19-20 HCSB).

The famous author C. S. Lewis once made the following observation: “…if you do not listen to theology, that will not mean that you have no ideas about God. It will mean that you have a lot of wrong ones…” ₍₁₎ We can illustrate the importance behind this warning with a closer examination of the passage quoted above.

For instance, its possible to associate the phrase “reconcile everything to Himself” with the concept of Universalism or the belief that everyone will find salvation. However, the context of this passage (and the New Testament as a whole) does not permit us to adopt that view. ₍₂₎ Instead, it is better to understand this passage to mean that Jesus will ultimately exercise full authority over all creation, including those who are now opposed or indifferent to Him.

For instance, those who have received Christ have already been accepted and reconciled to God in salvation. Those who reject Christ will be reconciled to Him in subjection and subordination. This would also include those spiritual thrones, principalities, and powers that are now in rebellion against Him. With this in mind, we can say that all hostilities have ceased for those who are in Christ; all hostilities will cease for those who are not.

Three commentators add the following insights regarding this reconciliation through Christ…

“This passage does not teach universalism (all will be saved) but instead points forward to Messiah’s quelling all rebellion, bringing lasting peace to the universe. The ‘reconciliation’ here entails a pacification of evil powers (as 2:15 makes clear).” ₍₃₎

“This phrase shows the significance of Christ’s work on the Cross. It does not mean that all people will be saved, since many passages clearly say that unbelievers will suffer eternal separation from God (Matt. 25:46). The work of Christ will overthrow the damage effected by the Fall and change all of creation from a position of enmity to a relationship of peace and friendship (Rom. 8:20–23; 2 Cor. 5:18–20).” ₍₄₎

“The reconciliation of which Paul speaks is that of a cosmic nature having to do with ‘all things’ (v. 20). The assumption is that the cosmos has been disrupted since its orderly creation and needs to be reconciled with its Creator.” ₍₅₎

(1) C. S. Lewis, Mere Christianity Book IV – Beyond Personality: Or First Steps In The Doctrine Of The Trinity 1. Making And Begetting pg. 65

(2) See Matthew 25:31-46, 2 Thessalonians 1:7–9, Revelation 20:11–15

(3) Parker III, J. A. (2007). The Incarnation: Could God Become Man Without Ceasing to Be God? In T. Cabal, C. O. Brand, E. R. Clendenen, P. Copan, & J. P. Moreland (Eds.), The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1782). Nashville, TN: Holman Bible Publishers.

(4) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1563). Nashville: T. Nelson Publishers.

(5) McRay, J. (1995). Colossians. In Evangelical Commentary on the Bible (Vol. 3, p. 1054). Grand Rapids, MI: Baker Book House.

XXX

“And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight—” (Colossians 1:21-22).

Banks convey funds to and from various accounts. Employees move from one office to another. Coaches, teachers, and mentors pass their knowledge and experience on to those who can benefit from their guidance. Each of these examples involves a type of transfer, or the act of moving something or someone from one place to another. While these examples are common, it may be surprising to learn that this idea also appears in Colossians 1:21 in the form of the word alienated.

This word is derived from another word that means “belonging to another,” “not of one’s own family,” or, “an enemy” in the original language of this verse. ₍₁₎ So much like a soldier who has defected to the opposition, this verse begins by telling us that human beings have similarly transferred their allegiance to an enemy force. The result of that transfer is alienation from God.

We can trace the source of this alienation back to Adam, the first human being, and the events that took place in the Garden of Eden. You see, theologians refer to Adam as the “federal representative” of humanity. As the first of his kind, Adam represents all who have descended from him. Because of this, every member of the human family is associated with the effect of his decision to defect from His Creator.

However, Adam’s disobedience affects us in another way. Just as a parent sets an example for his or her children, Adam also set an example for his descendants through his sin and disobedience. Having only the example of Adam’s sin, his descendants have continued to follow that example even to this day. This explains why Romans 5:12 tells us, “Just as through one human being sin came into the world, and death came through sin, so death has come to everyone, since everyone has sinned” (CEB).

As a result, Colossians 1:21 tells us, “…you were separated from God. You were his enemies in your minds, because the evil you did was against him” (ERV). But now, God has reconciled us through Christ for as we read in Romans 5:1, “…since we have been justified through faith, we have peace with God through our Lord Jesus Christ.”

In the words of one commentary, “…by the merits of Christ believers are free from every charge (cf. Rom_8:33). In Christ the accused are unaccused and the condemned are freed.” ₍₂₎

(1) See Strong’s Hebrew and Greek Dictionaries G526 allotrios (derived from G245).

(2) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [1:22]

XXXI

“if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant” (Colossians 1:23).

This passage quoted above contains a small word with big implications: “if.”

While the preceding verses of Colossians 1 have discussed our reconciliation with God through Christ, Colossians 1:23 goes on to say this: “This reconciliation assumes, of course, that you maintain a firm position in the faith, and do not allow yourselves to be shifted away from the hope of the Gospel” (Phillips). That qualification raises the important question of eternal security.

We can summarize this question in the following manner: “If a person accepts Jesus’ sacrificial death on the cross as the payment for his or her sins, does he or she ever have to worry about losing that salvation? Colossians 1:23 appears to leave room for that possibility by saying, “…yet now He has reconciled… if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel” (Colossians 1:21, 23).

We can begin our consideration of this question with several Scriptures that should inform our thinking on this subject.

The first is John 3:18: “Whoever believes in (Jesus) is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (NIV). Another important Scripture is found in Romans 10:9: “…if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.”

With these passages in mind, we can say that those who place their faith in Christ need not worry about losing their salvation. We also have Jesus’ word in this regard…

“My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand” (John 10:27-29).

“Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life” (John 5:24).

We’ll consider the nature of genuine faith and its impact on this question next.

XXXII

“This is on the condition that you continue in faith without being moved from the solid foundation of the hope that the Good News contains. You’ve heard this Good News of which I, Paul, became a servant. It has been spread throughout all creation under heaven” (Colossians 1:23 GW).

As we consider Colossians 1:23 and the question of eternal security, we can look to an important passage of Scripture found in Hebrews 3:15: “Never forget the warning, ‘Today if you hear God’s voice speaking to you, do not harden your hearts against him, as the people of Israel did when they rebelled against him in the desert” (TLB).

The incident referenced in Hebrews 3:15 is recorded in chapters thirteen and fourteen of the Old Testament book of Numbers. That portion of Scripture involves Moses and the people of Israel amid their exodus from Egypt. During that journey, God instructed Moses to conduct a reconnaissance mission in the land where He was taking them. Unfortunately, most of the scouts who conducted that survey returned with a frightening report concerning the people who lived there.

Their assessment generated a great sense of fear among the Israelites. They subsequently decided to return to Egypt and kill the only two scouts who encouraged them to trust in God. That reaction prompted the following response from the Lord: “…How long will these people treat me with contempt? How long will they refuse to trust me in spite of all the miraculous signs I have done among them?” (Numbers 14:11 GW).

This historical reference illustrates the “condition” given to us here in Colossians 1:23. For instance, we shouldn’t exhibit the same kind of “faith” shown by these ancient Israelites. Although they saw God perform many miraculous works, they were unwilling to place their trust in Him. On the other hand, a God-honoring faith is demonstrated by a willingness to trust God even when the circumstances seem too big to handle.

Unlike the Israelites in our example, a faithful person is honest with God about those areas of life where he or she may be fearful. People of faith are also characterized by their willingness to seek God’s help in trusting Him to accomplish His will for their lives. Finally, a person with genuine faith is not afraid to ask for God’s continued assistance in living the kind of life that reflects authentic trust in Him.

A person who is distinguished by these characteristics will never have to worry about losing his or her salvation because that kind of faith doesn’t reject God in fear or unbelief.

XXXIII

“I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church,” (Colossians 1:24-25).

Our journey through the book of Colossians now brings us to a challenging and difficult portion of Scripture: “Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church” (NIV). This seems to imply that Paul the Apostle had to compensate for something that was lacking in Jesus’ sacrifice.

We can begin our look at this passage by observing that Paul suffered greatly for his commitment to Christ. For example, the New Testament book of 2 Corinthians contains a deeply personal admission from the apostle himself…

“…I have worked harder, been put in prison more often, been whipped times without number, and faced death again and again. Five different times the Jewish leaders gave me thirty-nine lashes. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked. Once I spent a whole night and a day adrift at sea.

I have traveled on many long journeys. I have faced danger from rivers and from robbers. I have faced danger from my own people, the Jews, as well as from the Gentiles. I have faced danger in the cities, in the deserts, and on the seas. And I have faced danger from men who claim to be believers but are not. I have worked hard and long, enduring many sleepless nights.

I have been hungry and thirsty and have often gone without food. I have shivered in the cold, without enough clothing to keep me warm” (2 Corinthians 11:23-27 NLT).

Nevertheless, one commentator offers the following insight regarding this passage…

“Christ’s death on the Cross is sufficient for our salvation. The Bible makes this emphatically clear. Anticipating the Cross, Jesus said to His Father, ‘I have finished the work which You have given Me to do’ (John 17:4). On the cross He cried out, ‘It is finished!’ (John 19:30). The Book of Hebrews declares unequivocally that ‘by one offering [on the cross] He has perfected forever those who are being sanctified’ (Heb. 10:14). And this He did ‘by Himself’ (Heb. 1:3), with no help from anyone else.” ₍₁₎

With these things in mind, we’ll consider the meaning of “I fill up in my flesh what is still lacking in regard to Christ’s afflictions” next.

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 486–487). Wheaton, Ill.: Victor Books.

XXXIV

“Now I rejoice in my sufferings for you, and I am completing in my flesh what is lacking in Christ’s afflictions for His body, that is, the church” (Colossians 1:24-25 HCSB).

In considering this portion of Scripture, we can say that there is a sense in which Jesus suffers whenever His people suffer today. As the head of His body, the church, Jesus suffers in accordance with the sufferings of His people. We can turn to the New Testament book of Acts to illustrate this concept with an example from the life of Paul the Apostle.

Prior to his conversion to Christianity, Paul (then known as Saul) worked to eradicate those who professed faith in Christ. It was during that time that Jesus appeared to him with the following question: “Saul, Saul, why are you persecuting Me?” (Acts 9:4). That simple question held a profound implication, for it indicated that Saul’s efforts to persecute Christians amounted to a persecution of Christ as well.

Following his conversion, Paul experienced an extension of Jesus’ sufferings in his effort to spread the gospel. Paul recognized this reality and shared the following insight with the New Testament-era church at Rome: “Now if we are children, then we are heirs- heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory” (Romans 8:17 NIV). So in light of his relationship with Christ, Paul’s sufferings for the sake of the church can be called Christ’s afflictions as well. ₍₁₎

Jesus also provided us with another important reminder in this regard: “The student is not above the teacher, nor a servant above his master. It is enough for students to be like their teachers, and servants like their masters….” (Matthew 10:24-25 NIV). If Jesus was afflicted, those who follow Him should expect to share in a measure of His affliction as well.

One commentary concludes our look at this challenging passage with an important observation…

“Saul had not been consciously persecuting the Lord—he had only been persecuting the Christians. He learned, however, that in persecuting believers, he was persecuting their Savior. The Head in heaven feels the sufferings of His Body on earth.

Thus, the Apostle Paul looks on all the suffering that Christians are required to go through for the sake of the Lord Jesus as being part of the sufferings of Christ which still remain. They include suffering for righteousness’ sake, suffering for His sake (bearing His reproach), and for the gospel’s sake.” ₍₁₎

(2) William Macdonald, Believer’s Bible Commentary (p.2044) Edited by Arthur Farstad Thomas Nelson Publishers

XXXV

“I became a servant of the church according to the stewardship from God — given to me for you — in order to complete the word of God” (Colossians 1:25 NET).

A “steward” was someone who held an important position in the New Testament era and Paul the Apostle used that occupation to illustrate the sense of responsibility he felt in representing Christ to others. Today we might associate a steward with someone who serves as a manager, administrator, or director of affairs for a business organization or residential estate. One source clarifies a steward’s responsibility with the following observation…

“A steward… was a servant whom his master entrusted with the administration of his business or property. His job was to devote his time, talents, and energy to executing his master’s interests, not his own. The figure stresses both the apostles’ humble position as belonging to Christ and their trusted yet accountable position under God.”₍₁₎

This metaphor was so powerful that Paul used it in several of his Biblical letters…

“Let a man so consider us, as servants of Christ and stewards of the mysteries of God. Moreover it is required in stewards that one be found faithful” (1 Corinthians 4:1-2).

“For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel! For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship” (1 Corinthians 9:16-17).

“For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money” (Titus 1:7).

These passages remind us that those who follow Christ have been entrusted with an obligation to prayerfully manage their God-given authority, gifts, skills, talents, and opportunities in a way that demonstrates love and respect for Him. Those who manage such assets in a God-honoring manner will obtain a great reward, for as Jesus once said in a message to His disciples…

“The trustworthy servant is the one whom the master puts in charge of all the servants of his household; it is the trustworthy servant who not only oversees all the work, but also ensures the servants are properly fed and cared for. And it is, of course, crucial that a servant who is given such responsibility performs his responsibility to his master’s standards—so when the master returns he finds his trust has been rewarded. For then the master will put that good servant in charge of all his possessions” (Matthew 24:45-47 Voice).

(1) Notes on 1 Corinthians 2019 Edition Dr. Thomas L. Constable [4:1] https://www.planobiblechapel.org/tcon/notes/html/nt/1corinthians/1corinthians.htm

XXXVI

“the mystery which has been hidden from ages and from generations, but now has been revealed to His saints. To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory” (Colossians 1:26-27).

For generations, readers and viewers have been enamored with the exploits of fictional detectives like Sherlock Holmes, Hecule Poirot, and Nero Wolfe. Their eccentricities, eye for detail, and ability to unravel complex mysteries have brought these characters more fame in real life than they ever achieved in their own fictional worlds.

Nevertheless, the Biblical concept of a “mystery” is nothing like anything encountered by these fictitious detectives or others like them. In this context, a Biblical mystery refers to a spiritual truth that was once hidden but now has been (or will be) revealed. This revelatory component is something that separates genuine Christianity from the beliefs of those who claim that salvation is exclusively available to the few who have access to hidden spiritual knowledge or insight.

One of the greatest proponents of that spiritual philosophy was a group known today as the Gnostics. The Gnostic movement of the early church period was associated with a broad collection of groups and individuals who taught that human beings could escape the evil of the material world and achieve salvation through the acquisition of secret knowledge or mystical enlightenment.

In contrast to those beliefs, the teachings of Christianity were openly available to anyone who wished to consider them. While the concept of salvation through faith in Christ was not fully understood by the generations who lived prior to Jesus’ death and resurrection, it was no longer a mystery to those living in the post-resurrection era. As Paul the Apostle said to the Christian community in Rome…

“For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved’” (Romans 10:12:13 ESV).

This message served to counteract those self-appointed mystics, visionaries, and prophets who claimed to possess deeper spiritual truths or transcendental insights that were only available to the spiritual elite. Instead, as Paul wrote here to the Colossian church, “This great secret was hidden to the people of times past, but it is now made known to those who belong to Christ” (NLV).

Image Credits:
Holmes: New York, McClure, Phillips and Co. 1905., FIRST EDITION [Public domain], via Wikimedia Commons
Poirot: Jour [CC BY-SA 3.0], via Wikimedia Commons [cropped and rotated]
Wolfe: Crowell-Collier Publishing Company, illustration by Fred Ludekens [Public domain], via Wikimedia Commons

XXXVII

“We proclaim Him, warning and teaching everyone with all wisdom, so that we may present everyone mature in Christ” (Colossians 1:28 HCSB).

One of the benefits of reading the Bible involves those small enlightenments that are often hidden in plain sight. Take the passage quoted above for example. If we take the time to consider this passage, we’ll find that it contains several important insights.

For instance, this verse begins by saying, “We proclaim him…” in speaking of Jesus. It thus serves as an important reminder for ministers, church leaders, and everyone who seeks to follow Christ. You see, others watch our choices and decisions and make evaluations about the God we serve based on what they see and hear. If those choices and decisions fail to “proclaim Him” appropriately, then we may end up doing more harm than good.

Consider this forceful passage from Paul the Apostle’s letter to the first-century Christians who attended church in the city of Rome…

“You say it is wrong to commit adultery, but do you commit adultery? You condemn idolatry, but do you use items stolen from pagan temples? You are so proud of knowing the law, but you dishonor God by breaking it. No wonder the Scriptures say, ‘The Gentiles blaspheme the name of God because of you’” (Romans 2:22-24 NLT).

This may explain why Paul will go on to offer the following counsel in the final chapter of this letter: “Be wise in the way you act toward those who are outside the Christian faith. Make the most of your opportunities” (Colossians 4:5 GW).

The method for proclaiming Christ comes next: “We proclaim him by instructing and teaching all people with all wisdom…” (NET). At the risk of sounding repetitive, its important to remember that everyone instructs and teaches others through the example of their lives. Some teach others what to do and some teach others what not to do. The question is, which of those lessons are others learning from us?

One source tells us that the concept of instructing, warning (ESV), or admonishing (ASV), can be defined as follows: “to counsel about avoidance or cessation of an improper course of conduct…” ₍₁₎ This recalls the final verse from the New Testament Epistle of James: “…whoever turns a sinner from the error of his way will save his life from death and cover a multitude of sins” (James 5:20 HCSB).

We’ll close our study in the opening chapter of the Epistle to the Colossians with a look at the subjects of wisdom and maturity next.

XXXVIII

“Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus” (Colossians 1:28).

Things like good works, church attendance, and a knowledge of theology are critical and important aspects of the Christian life. But as important as those things are, we should not lose sight of the fact that Christianity is about Christ and a relationship with Jesus is (or should be) at the center of our spiritual lives. Therefore, it should not be surprising to read the following from the Apostle Paul: “We, for our part, proclaim him…” (CJB).

This passage then goes on to say, “We use all wisdom to counsel every person and teach every person…” (ERV). As mentioned earlier, wisdom refers to a proper understanding of what to do with the facts. Wisdom is characterized by the use of good judgment in the application of knowledge and helps ensure that we make the right choices at the right time. The book of Proverbs expands on this idea when it says, “How much better to get wisdom than gold! And to get understanding is to be chosen rather than silver” (Proverbs 16:16 NIV).

That leads us to the final words of this chapter: “We are trying to bring each one into God’s presence as a mature person in Christ” (ICB). This concept of spiritual maturity represents an essential component of the Christian life- and the road to spiritual maturity begins with a prayerful commitment to read God’s Word regularly.

For instance, a Christian who fails to read God’s Word daily will likely encounter difficulty in becoming a mature person in Christ. He or she may be susceptible to various forms of spiritual deception or the teachings of those with religious messages that seem legitimate but are actually harmful and destructive.

In days of the first century, those harmful and destructive teachings were promoted by the heretical teachers that Paul the Apostle sought to counteract through this letter to the Colossian church. Today, we have the following message from the New Testament book of 2 Peter to serve as a further warning…

“False prophets were among God’s people in the past, as false teachers will be among you. They will secretly bring in their own destructive teachings. They will deny the Lord, who has bought them, and they will bring themselves swift destruction.

Many people will follow them in their sexual freedom and will cause others to dishonor the way of truth. In their greed they will use good-sounding arguments to exploit you. The verdict against them from long ago is still in force, and their destruction is not asleep” (2 Peter 2:1-3 GW).