The Grace Commentary – Your free verse-by-verse Bible commentary Colossians 1

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Colossians 1:1

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

(a) Paul had two names. As a Jew, he went by his Hebrew name, Saul, and as an apostle to the Gentiles he went by his Roman name, Paul (Acts 13:9). Once a “Pharisee of Pharisees” and a persecutor of the church (Php. 3:5–6), Paul had a life-changing encounter with Christ on the road to Damascus. He became the “apostle of grace” and the author of many New Testament epistles.

Paul’s letter to the saints in Colossae was written while he was under house arrest in Rome in the early AD60s (see entry for Col. 4:3). (Some scholars believe that Paul wrote the letter while imprisoned in Caesarea or Ephesus, but the evidence for this is weak.) This letter is one of four so-called “prison letters.” The others are Ephesians, Philippians, and Philemon. Two of these letters – the letters to the Colossians and Philemon – were delivered by Tychicus and Onesimus (Col. 4:7, 9).

(b) Apostle. The original noun apostolos means a “delegate” or “ambassador”. It is someone who has been sent out as a messenger for God. Paul had been sent by God to preach the gospel of Christ to the Gentiles (Gal 1:15–16, 2:9, Eph. 3:8). Although we have all been called to proclaim the good news, those with an apostolic gifting excel in this activity and are able to train others for ministry (Eph. 4:11–12). Paul was an apostle of Christ Jesus, meaning he had been sent by Christ to speak the words of Christ (2 Cor. 5:20). His commission and message came from the Lord and no man (Gal. 1:1). see entry for 1 Cor. 1:1.

(c) Christ. The original adjective Christos is the Greek word for “Messiah” (John 1:41). It means “anointed one”. By referring to Christ more than two dozen times in this letter, Paul emphasizes that Jesus is the anointed King foretold by the prophets (Ps. 2:2, Dan. 9:25–26). Paul referred to Jesus as Christ in all his letters (Rom. 1:4, 1 Cor. 1:1, 2 Cor. 1:2, Gal. 1:1, Php. 1:2, Col. 1:1, 1 Th. 1:1, 2 Th. 1:2, 1 Tim. 1:16, 2 Tim. 2:8, Tit. 3:6, Phm. 1:3).

(d) By the will of God. It was God’s idea to make Paul an apostle. The Lord communicated his intention to Paul on the road to Damascus (Acts 26:17–18) and confirmed it through the prophets in the church of Antioch (Acts 13:1–2). Paul was understandably amazed that God had called him, a former persecutor of the church, to preach Christ (Eph. 3:8).

(e) Timothy. Although Paul had several companions with him in Rome (see Phm. 1:23–1:24), he acknowledges Timothy as a co-sender of this letter. Paul considered Timothy a spiritual son, a brother in the Lord, and a true partner in the gospel (see entry for 1 Timothy 1:2).

Colossians 1:2

To the saints and faithful brethren in Christ who are at Colossae: Grace to you and peace from God our Father.

(a) Saints. Christians. The word “saint” in popular culture is often used to describe a certain kind of person (e.g., a kind person, or a miracle worker). But in the New Testament, the word “saint” describes a new kind of species, namely the new creation (2 Cor. 5:17, Gal. 3:28). A saint is someone who has died, been buried, and raised to new life with Christ (Rom. 6:3–5, Eph. 2:5–6). A saint is no longer part of Adam’s family but has become a member of God’s family and a co-heir with Christ (Rom. 8:17, Eph. 2:19, 3:6). Throughout the New Testament, Christians are consistently referred to as saints. (see entry for Acts 26:18).

(b) Faithful; see entry for Col. 4:7.

(c) Brethren. In the New Testament, the word “brethren” typically refers to Christian brothers and sisters (see entry for Heb. 2:11).

(d) In Christ; see entry for Col. 1:28.

(e) Colossae was located in the Lycus Valley near the Lycus River in the Roman province of Asia (central Turkey). The ancient city was on a major trade route that linked Ephesus and the Aegean Sea in the west with Mesopotamia in the east. With a population made up of pagan Phrygians, educated Greeks, and religious Jews, Colossae was a melting pot of cultures and religions. And this created some challenges for the Christians of Colossae.

Paul wrote to encourage the Colossians to continue in the faith and walk in the new life God had given them (Col. 1:10, 23, 3:10). He warned them not to listen to any religion, philosophy, or tradition that might distract them from Christ (Col. 2:4, 8, 16, 18). “Since you are complete in Christ,” said Paul, “you should not heed any message that says you need to do more, learn more, or serve more to become complete” (Col. 2:10). He wrote to remind them of the “mystery of Christ” which is that Christ dwells in you (Col. 1:27). The believer’s union with the Lord is one of the great themes of this letter. Paul often refers to the believer as being “in Christ,” “in him,” and “with him.” (e.g., Col. 1:28, 2:6, 12, 3:1). Christianity is not just another manmade religion or philosophy. Christianity is Christ living in you. “Christ is our life” (Col. 3:4). Because the Author of life lives in you, you can truly live.

(f) Grace to you and peace. As is his habit, Paul opens his letter with a gracious salutation. Grace encompasses all the blessings of God, while peace is the fruit of receiving his grace. Someone who relies on their works instead of his grace will have little peace because there is always more to be done.

(g) Peace from God. True and lasting peace comes from the God of peace (Rom. 15:33). We receive his peace by putting our faith in Jesus, the Prince of peace (Rom. 5:1). His peace brings freedom from worry and rest for our souls.

(h) God our Father. Like Jesus before him (John 17:23), Paul reveals a God who loves you like a Father. God is not a distant and angry judge. He is your heavenly Father who cares for you. Paul refers to God as Father five times in this letter (Col. 1:2, 3, 12, 19, 3:17).

Colossians 1:3

We give thanks to God, the Father of our Lord Jesus Christ, praying always for you,

(a) We give thanks. Paul had never met the Colossians but he was grateful for them (Col. 2:1). His gospel had borne fruit among them, and for this reason, he felt a fatherly affection towards them.

(b) God, the Father, see previous verse.

(c) Lord. The original noun kyrios means “the One who is supreme above all rule, authority, power, and dominion” (Eph. 1:19). True preachers reveal Jesus as Lord of all. Jesus is not merely a teacher or historical figure. He is the exalted Son of God and his Name is above all names (Php. 2:9). Paul introduces the Lord Jesus Christ at the start of all his letters, and he encourages his readers to confess Jesus as Lord (Rom. 10:9, Php. 2:11). He refers to Jesus as Lord more than a dozen times in this letter (Col. 1:3, 10, 2:6, 3:13, 17–18, 20, 22–24, 4:7, 17). To declare Jesus as Lord is to say, “He is greater than my circumstances, and in him I will trust.”

(d) Jesus Christ; see entry for Col. 1:1.

(e) Praying always. “I pray and give thanks for you regularly.”

“Praying always” does not mean praying long-winded or repetitious prayers (Matt. 6:7). It means living in a posture of prayer and supplication (1 Th. 5:17). It’s bringing your troubles, questions, and concerns to your Father knowing that he cares for you (Php. 4:6, 1 Pet. 5:7).

The Colossians were often on Paul’s mind. He rejoiced that they had come into the kingdom, but recognized they were young believers surrounded by false religions and worldly philosophies. They needed to mature quickly. Paul prayed for them to know God’s will (Col. 1:9) and resist empty philosophy and rule-based religion (Col. 2:8, 16).

Colossians 1:4

since we heard of your faith in Christ Jesus and the love which you have for all the saints;

(a) We heard of your faith. While under house arrest in Rome, Paul received a visit from a Colossian man called Epaphras (Col. 1:7–8). Epaphras brought a good report about the churches in Colossae, Laodicea, and Hierapolis (Col. 4:13)

Where did the Colossians’ faith come from? It came from hearing the word of truth, the gospel (see next verse). “Faith comes from hearing, and hearing by the word of Christ” (Rom. 10:17). We don’t get faith from hearing a good sermon; we get it from hearing about the good news of Jesus (Acts 15:7, 28:24). The gospel of grace comes prepacked with supernatural power that activates our faith and inspires us to believe (1 Cor. 2:5).

(b) Faith. The original noun pistis is derived from the verb peitho meaning “to convince, win over, or persuade.” Faith is being persuaded or convinced that God loves you (Acts 28:24). Abraham, the believer and father of the faith, “was fully persuaded that God had power to do what he had promised” (Rom 4:21). Faith is not a work but a rest. When you are fully persuaded, you can rest.

All of God’s blessings are received by faith. We receive forgiveness of sins by faith (Acts 10:43), adoption by faith (John 1:12, Gal. 3:26), and the Spirit by faith (Gal. 3:14). We are saved by faith (Luke 8:12, Acts 16:31, Rom. 1:16, 10:9–10, 1 Cor. 1:21, 2 Tim. 3:15, 1 Pet. 1:5, 9), sanctified by faith (Acts 26:18), and are justified and made righteous by faith (Rom. 3:22, 28, 4:5, 5:1, 9:30, 10:6, Php. 3:9). We are born of God by faith (1 John 5:1) and raised up by faith (Col. 2:12). We have our hearts cleansed by faith (Acts 15:9) and gain access to God by faith (Eph. 3:12). We are healed by faith (Matt. 9:22, 29, 15:28, Mark 10:52, Luke 8:50, Acts 3:16), shielded by faith (Eph. 6:16), and we overcome by faith (1 John 5:4-5). We experience the surpassing greatness of God’s power by faith (Eph. 1:19), and we receive eternal life by faith (John 3:15, 16, 18, 36, 5:24, 6:40, 47, 1 Tim. 1:16, 1 John 5:13).

See entry for Faith.

(c) All the saints. Like the Ephesians, the Colossians were known for their love for all the saints (Eph. 1:15). Having been embraced by the indiscriminate grace of God, they treated everyone equally, regardless of race or status (see Col. 3:11).

(d) Saints; see entry for Col. 1:2.

Colossians 1:5

because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel

(a) Hope. Christians share a common hope (Eph. 4:4), and this hope is more than the hope of salvation and eternal life. It is the confident expectation that God will complete the restoration work that he began in Christ Jesus. One day all wrongs will be put to right, death will be no more, and we will be clothed in immortality (1 Cor. 15:52–53, Php. 3:21). All things in heaven and earth will be restored and brought under the headship of Christ (Eph. 1:10).

Where does hope come from? Like faith, hope comes hearing from the good news of God’s great love. Without the Father’s love, there is no hope. But when you know his love, you will be full of hope.

(b) Laid up for you in heaven. Our hope, like our inheritance, is kept safe in heaven (1 Pet. 1:4).

An earthly hope will fail and disappoint you, but our heavenly hope is grounded on the unbreakable promises of God. This heavenly hope is sometimes referred to as the hope of righteousness (Gal. 5:5) or the hope of his calling (Eph. 1:18).

(c) You previously heard. This was not news to the Colossians. They had heard about this glorious hope when they heard the good news of Jesus.

(d) The word of truth is the good news of Jesus Christ (Mark 1:1). The word of truth is synonymous with the “word of God” (Col. 1:25) and the “word of Christ” (Col. 3:16). The message or word (logos) of truth is the revelation of Jesus who is the Living Word and the Truth by which all else is measured.

(e) The gospel that came to Colossae was the good news of the grace of God (see next verse). The gospel of grace is the only gospel, but it goes by several names. It is sometimes referred to as the gospel of Jesus Christ (Mark 1:1) or the gospel of Christ (Rom. 15:19, 1 Cor. 9:12, 2 Cor. 2:12, 9:13, 10:14, Gal. 1:7, Php. 1:27, 1 Th. 3:2). It is also known as the gospel of God (Mark 1:14, Rom 1:1, 15:16, 2 Cor. 11:7, 1 Th. 2:2, 8, 9, 1 Pet. 4:17), the gospel of the blessed God (1 Tim. 1:11), and the gospel of his Son (Rom 1:9). There is the gospel of the kingdom (Matt. 4:23, 9:35, 24:14, Luke 16:16), and the gospel of the glory of Christ (2 Cor. 4:4). These are different labels for the gospel of the grace of God (Acts 20:24).

See entry for The Gospel.

Colossians 1:6

which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth;

(a) Which has come to you. When the gospel of grace came to Colossae everything changed.

(b) In all the world. The New Testament Christians bore witness to the fruitfulness of the gospel (Acts 12:24, 13:49, 19:10). By the time Paul wrote to the Colossians, the gospel was bearing fruit all over the world (Rom. 1:8).

(c) World. The known world, namely the Roman Empire and adjacent regions. The gospel is not a Jewish message but a universal declaration of God’s salvation. As the angel said, the gospel brings great joy to all who receive it (Luke 2:10).

(d) Bearing fruit and increasing. Like the fruitful seed in the parable of the sower, the word of truth (the gospel) is potent. Whenever it is received in the good soil of a believing heart it bears much fruit (Matt. 13:8). The fruit the gospel bears is a new kind of life characterized by righteousness, and holiness (Rom. 1:16–17, 6:22).

(e) Since the day. The gospel began bearing fruit the day it was received by those who heard it.

(f) Understood. The gospel of grace will bear no fruit unless it is received in the heart and understood (Matt. 13:23).

(g) The grace of God refers to the goodwill, lovingkindness, and favor of God that is freely given to us so that we may partake in his divine life.

Grace is what makes the good news good news. A gospel without grace is no gospel at all, for it is by grace that we are saved (Acts 15:11, Eph. 2:8, 2 Tim. 1:9), forgiven (Eph. 1:7), justified (Rom. 3:24, Tit. 3:7), made righteous (Rom. 5:17, 2 Cor. 5:21), and raised to new life (Eph. 2:5). In the letter to the Colossians, the manifold grace of God is portrayed at least five ways: (1) in the sacrificial love of Christ revealed on the cross (Col. 1:20), (2) in the cancellation of all charges that were against us (Col. 2:14), (3) in the unconditional forgiveness of all our sins (Col. 1:14, 2:13, 3:13), (4) in the resurrecting power of God that raises us up and seats us in Christ at his right hand (Col. 2:12, 3:1), and (5) in granting us a share in the common inheritance of the saints (Col. 1:12, 3:24).

See entry for Grace of God.

(h) The grace of God in truth. The truest and clearest revelation of the Father’s grace is found in his Son. “Grace and truth came through Jesus Christ” (John 1:17).

Colossians 1:7

just as you learned it from Epaphras, our beloved fellow bond-servant, who is a faithful servant of Christ on our behalf,

(a) Epaphras was the man who brought the gospel of grace to the Lycus Valley. He was probably one of many who heard Paul preach in Ephesus (Acts 19:10). Later when Epaphras learned that Paul was under house arrest in Rome, he visited him and told him how his gospel had taken root in the Lycus Valley. No doubt Paul was thrilled to learn that the message he had brought to Asia was bearing fruit in cities he had never visited.

(b) Beloved fellow. Dearly loved. In Epaphras, Paul had found a friend and kindred spirit. Like Paul, Epaphras was not afraid of going places to tell people the good news. Epaphras is one of four beloved brothers mentioned in this letter. The others are Tychicus, Onesimus, and Luke (Col. 4:7, 9, 14).

(c) Bond-servant. In several of his letters Paul introduces himself as a bond-servant or slave (doulos) of Christ (Rom 1:1, Gal 1:10, Tit 1:1). In this letter he introduces Epaphras and Tychicus (Col. 4:7) as fellow slaves or bond-servants (sundoulos) of Christ. In the New Testament, the word slave has a broad meaning. A slave can be a high official in the service of a king (Matt. 18:23). Yet this manner of introduction has led to confusion among some believers. Am I a son or servant of God?

We are not slaves. We are the free sons of God (Gal. 4:6, 5:1). Like the Son of God who took the form of a bond-servant (Php. 2:7), we are the sons who serve. We serve in the name of Christ so that the orphans of this world might come to know their heavenly Father. See entry for Rom. 1:1.

(d) Faithful; see entry for Col. 4:7.

(e) Faithful servant. In this letter, both Epaphras and Tychicus (Col. 4:7) are acknowledged as faithful servants. The original noun for “servant,” diakonos is usually translated as “deacon” (e.g., 1 Tim. 3:8) or “minister” (e.g., Col. 1:23, 25). Epaphras and Tychicus were both ministers in the church at Colossae.

(f) On our behalf or your behalf, as some translations have it. Paul praises Epaphras for faithfully serving his fellow Colossians by bringing them the gospel.

Colossians 1:8

and he also informed us of your love in the Spirit.

(a) He also informed us. Epaphras brought Paul up to speed on the state of the church in Colossae. Since he chose to remain with Paul in Rome (Phm. 1:23), Paul sent his letter back via Tychicus (Col. 4:7).

(b) Love in the Spirit. “Your love for us.” The Colossians had never met Paul, but they loved him and recognized him as someone who had been instrumental in their journey to faith.

Colossians 1:9

For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding,

(a) For this reason. “For this reason” was one of Paul’s favorite sayings. See entry for Rom. 1:26.

(b) Since the day we heard about your love, hope, and faith in Christ from Epaphras (Col. 1:7–8).

(c) We have not ceased to pray for you. Who was praying with Paul? Probably Epaphras who had chosen to remain in Rome for a time (Phm. 1:23). Paul’s other companions in Rome included Timothy, Mark, Aristarchus, Demas, and Luke (Col. 1:1, 4:14, Phm. 1:24).

(d) Pray for you. Paul’s response to the good report of Epaphras was to earnestly pray for the believers in Colossae and Laodicea (Col. 2:1–2). “I am always praying for you” (Col. 1:3). Prayer is the true work of the faithful (see Col. 4:12).

(e) The knowledge of his will. The Colossians were young Christians facing many temptations. Paul prays that they would know the will of God and become spiritually mature. The will of God is not a daily itinerary or a life-long schedule of events to be divined. The will of God is for you to walk in step with the Holy Spirit (Gal. 5:25).

(f) Spiritual wisdom. To have spiritual wisdom and understanding is to see things as God sees them. It is knowing how to walk in his favor and will. Spiritual wisdom comes through a revelation of Jesus Christ – in him are hidden “all the treasures of wisdom and knowledge” (Col. 2:3) – and is imparted into our spirits by the Holy Spirit (John 16:13).

(g) Understanding. The original noun synesis means “a mental bringing together.” Your understanding creates a narrative through which you interpret information.

What is the difference between knowledge, wisdom, and understanding? These three terms are closely related and all three come from the Lord. “For the Lord gives wisdom. From his mouth come knowledge and understanding” (Prov. 2:6). Knowledge is the possession of information; understanding is like a lens through which we interpret that information; and wisdom is the ability to use that information to make good decisions and sound judgments.

Colossians 1:10

so that you will walk in a manner worthy of the Lord, to please him in all respects, bearing fruit in every good work and increasing in the knowledge of God;

(a) Walk; see entry for Col. 2:6.

(b) Walk in a manner worthy of the Lord. Walk in the light and love of God. Walk in the new life God has given you. Walk in step with the spirit (Gal. 5:25) and be who you are in Christ.

In his other prison letters, Paul exhorts us to “conduct yourselves in a manner worthy of the gospel of Christ” (Php. 1:27), and “walk in a manner worthy of the calling with which you have been called” (Eph. 4:1). He is saying, “Don’t act like the unbeliever you used to be, but walk as children of the light (Eph. 4:17, 5:8).” Don’t waste your life on empty pursuits, but live in a way that pleases God and bears fruit.

Your choices matter to God because you matter. When God sees his children growing in faith, it brings him pleasure. Conversely, if he sees us wasting our lives or destroying ourselves through bad choices, it grieves him (Eph. 4:30). Nor is God pleased when we put ourselves under law. The law is not of faith and rule-based living is no substitute for authentic relationship (Gal. 3:12). God has given us a new life so that we might know him and enjoy his love. It delights him to see you walking in his love and grace in every aspect of your life.

(d) Bearing fruit. When we walk in the light of God’s love, we will please him in all respects and bear fruit in whatever we do. Note that bearing fruit is not the result of our good works but the result of walking in the love of the Lord. When we rest in his love, he bears his fruit in our lives (John 15:5).

(e) Every good work. Good works are the things we do in response to the goodness of God. It’s exercising the spiritual gifts and talents he has given you in creative ways that reveal his love to others.

Much of what passes for good works are dead works. Trying to keep the commandments to make yourself pleasing to God is a dead work. Christian service done in the hope of earning God’s favor is a dead work. Good works, unlike dead works, are works of faith. They are the things we do in response to what God has said or done. See also the entry for Matt. 5:16.

(f) Increasing in the knowledge of God. A new believer has little knowledge about God and his ways. This makes the new believer vulnerable to bad teaching. The remedy is to grow in the grace and knowledge of Jesus Christ (2 Pet. 3:18). Everything you need for walking in your new life comes through knowing him who called you (2 Pet. 1:3).

(g) Knowledge. The original noun epignōsis is a stronger version of the word for “know” (ginōskō), and means “full discernment” or “a complete and comprehensive understanding.” Real life is experienced in knowing God’s love for you today.

Colossians 1:11-12

strengthened with all power, according to his glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light.

(a) Strengthened with all power. God empowers or graces us to live a supernatural life (Eph. 3:16, Php. 4:13, 2 Th. 3:3). He gives us the grace to patiently endure, the grace to rejoice in even the most trying circumstances, and the grace to give thanks in all circumstances.

One way God strengthens us is by reminding us that he is with us in our trials (Rom. 8:31). Whatever you are going through, you are not alone. Another way he strengthens us is by giving us a greater revelation of his never-giving-up love (Rom. 8:38–39). Whatever happens, nothing can separate you from his love.

(b) According to his glorious might. We are not empowered according to our frail abilities but according to his great energy. God does not expect you to contribute half and then top you up. He expects you to contribute nothing and receive everything. It is only when we are weak – when we have given up trying to make things happen – that we can be strong with the might and power of God (see 2 Cor. 12:10).

(c) Steadfastness. The original noun hupomonē is sometimes translated as “perseverance” (e.g., Luke 8:15) or “endurance” (e.g., Luke 21:19). Steadfastness or endurance is a fruit of resting in the love of God that endures all things (1 Cor. 13:7).

(d) Patience or longsuffering is a fruit of trusting God (Gal. 5:22). It is the result of knowing our temporary trials and afflictions are preparing us for an eternal glory that is far beyond all comparison (2 Cor. 4:17).

(e) Joyously. Since there are no punctuation marks in the original text, this can be read as, “May you be strengthened with all power… for all endurance and patience with joy.” Manmade endurance is stoic and grim, but those who rest in the Lord endure cheerfully. Paul said, “Even if I am being poured out as a drink offering… I rejoice and share my joy with you all” (Php. 2:17). Joy is the fruit of knowing Christ in our trials and storms.

(f) Giving thanks. Thanksgiving is the language of faith. Giving thanks in all circumstances is a sign that we have come to know and trust the Lord in all things (see Col. 3:17).

Gratitude is a theme that runs throughout this letter. “We give thanks to God” (Col. 1:3). “Be thankful” (Col. 3:15). “Sing with thankfulness in your hearts to God” (Col. 3:16). “Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through him to God the Father” (Col. 3:17).

(g) Father. We are not giving thanks to God but to the Father. God is the Almighty Creator of heaven and earth, but in the new covenant, we relate to him as a loving and approachable Father. We pray and give thanks knowing that our heavenly Father cares for us (1 Pet. 5:7).

(h) Qualified. God made you worthy to receive a share of the saints’ inheritance. You were not qualified or judged worthy on account of anything you did or promised to do. Nor were you qualified by your pedigree or performance. You were qualified by the grace of God.

In this verse and the next one Paul lists three things we can be thankful for: We can be thankful that we have been rescued from darkness, transferred into his kingdom, and qualified to share in his inheritance.

(i) The inheritance of the saints. In Christ, we are heirs of the kingdom (Col. 1:12, Jas. 2:5), heirs of the earth (Matt. 5:5, Rom.4:13), and heirs of all things (John 17:10, Heb. 1:2, Rev. 21:7).

See entry for Inheritance.

(j) Saints; see entry for Col. 1:2.

(k) Light. Since you are one with the Light of the world (John 8:12, 9:5) you are the light of the world (Matt. 5:14). Formerly you were in darkness, but the same God who said, “Let there be light,” illuminated your heart (2 Cor. 4:6). He called you out of darkness and into his wonderful light (1 Pet. 2:9). Jesus shines on you and through you (Eph. 5:14).

Colossians 1:13

For he rescued us from the domain of darkness, and transferred us to the kingdom of his beloved Son,

(a) Rescued us. Just as God rescued Israel from Egypt, he has rescued us from slavery to sin. He redeemed and rescued us so that we might be adopted by faith into his family. “You were slaves. Now you are sons” (see Gal. 4:7–8).

Who rescued us? In this passage, Paul credits God the Father as our Rescuer, but in Galatians, he says the Lord Jesus Christ gave himself for us to rescue us from the present evil age (Gal. 1:4). It was a team effort. Our salvation was instigated by the Father and fulfilled in the Son (Eph. 1:3–5, 1 John 4:14).

(b) The domain of darkness refers to the cursed family of Adam that lives subject to the powers of darkness and death (Rom. 5:12, Eph. 6:12).

(c) Darkness. The original noun skotos is related to the word skia, which means “shade” or “shadow.” The love of God shines on all, but some choose to live in the shade. By shutting their eyes to the witness of creation and closing their ears to the call of the gospel, they allow their minds to be darkened by the god of this world (2 Cor. 4:4, Eph. 4:18).

Darkness is a metaphor for evil and sin and anything untouched by the God-who-is-light. Any place the good news of Jesus is not received remains in darkness.

(d) Transferred us. As heirs of Adam, we were born in the prison of sin. But by the grace of God, we have been transferred out of Adam’s cursed family and into the blessed family of God. “For you were formerly darkness, but now you are Light in the Lord” (Eph. 5:8).

You may wonder, “Where is the evidence of God’s power in my life?” It is in your transferred status. You were a slave, now you are a son (Gal. 4:7). You were in darkness, now you walk in his wonderful light (1 Pet. 2:9).

(e) Kingdom. In Christ. Kingdom means king’s domain. The kingdom of Christ is the superior reality of heaven in contrast with the fallen realms of this world (John 18:36). In the present age, the kingdom of heaven on earth is synonymous with the body of Christ or the church.

(f) The kingdom of his beloved Son is synonymous with the kingdom of God (Col. 4:11).

Colossians 1:14

in whom we have redemption, the forgiveness of sins.

(a) In whom. “In whom” or “in him” are two phrases Paul often uses to describe our spiritual union with the Lord. See entry for Col. 2:6.

(b) Redemption means ransoming. To redeem is to release someone by paying a ransom price. Jesus redeemed us by giving his life as a ransom for all (1 Tim. 2:6). Since Christ’s sacrifice was perfect and never to be repeated, it wrought an eternal redemption (Heb. 9:12). In him you are completely and eternally saved.

(c) Forgiveness. The original noun aphesis is sometimes translated as “remission” and means “a letting go” or “dismissal.”

(d) The forgiveness of sins. On the night he rose from the dead, Jesus told the disciples to preach the remission of sins or the good news of unconditional forgiveness (see entry for Luke 24:47). Because of his great love, God chooses to remember your sins no more (Heb. 8:12, 10:17), and he is no longer holding your sins and trespasses against you (2 Cor. 5:19). After the cross, the apostles described forgiveness in the past tense and as a gift to receive (see entry for Acts 13:38).

You were not forgiven because you said or did the right things. You were forgiven and cleansed from all sin through the blood of Christ (1 John 1:7). This does not mean everyone enjoys God’s forgiveness or has received his forgiveness because not everyone believes in Jesus. But in him, you are as forgiven as you ever will be.

See entry for Forgiveness.

Colossians 1:15

He is the image of the invisible God, the firstborn of all creation.

(a) The image of the invisible God. Jesus is God’s selfie, or God in the flesh (Col. 2:9, 1 Tim. 3:16). If you want to know what God is like, look to Jesus. The Son is the exact representation of the Father (Heb. 1:3). If you have seen the Son, you have seen the Father because the Father and Son are one (John 10:30, 14:9). See entry for John 10:30.

(b) The firstborn. Jesus is Lord of creation.

“Firstborn” has two meanings. It can mean the one born first (e.g., Jesus was Mary’s firstborn son (Luke 2:7)) or it can mean first in rank or preeminent. The latter meaning is implied here. Jesus was not the first being created; he was the Creator (see next verse). Like a firstborn, he is the heir or owner of creation (Heb. 1:2). Creation belongs to him.

Jesus is also known as the firstborn into the world (Heb. 1:6), the firstborn of the dead (Col. 1:18, Rev. 1:5), and the firstborn among many brethren (Rom. 8:29).

Colossians 1:16

For by him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through him and for him.

(a) All things. All of creation including the heavens and the earth (Eph. 1:10).

Christ’s fingerprints are on every created thing. He created matter, energy, time, and the laws of physics. By his great power, he spun the galaxies into their orbits and created all life.

(b) Created. Jesus is the Creator and Author of Life. He is not merely a man or an angel as some believe, but the Creator-God himself, the origin and purpose of all creation. “The world was made through him” (John 1:10), and “all things came into being through him” (John 1:3).

In Ephesians, Paul says “God created all things” (Eph. 3:9), but here he says all things were created by God’s Son. There is no inconsistency. The Son is the Father’s agent in creation. They are a team. The Son does what he sees the Father doing (John 5:19). We might say God “created all things by Jesus Christ,” (Eph. 3:9, KJV).

(d) Thrones or dominions. Every seat of power, whether heavenly or earthly, is subject to the Lord of all. Some people have an unhealthy obsession with angelic ranks (see Col. 2:18). Paul gives us a proper perspective. “Jesus made them all and they were all made for him.”

(e) Rulers or authorities. Jesus is above every form of government, including Satan and all the powers of darkness.

(f) Through him and for him. Everything was created by him and for him (Rev. 4:11).

Jesus is not the babe in a manger that we see on Christmas cards. Nor is he a historical teacher or a dead prophet. Jesus Christ is both the agent of creation and the reason for creation. He gives meaning to life, the universe, and everything.

What a comfort to learn that we are not the center of the universe. Jesus is the axis on which creation turns. He is the supporting pole on which we depend. He is the Answer to our deepest questions and our great Help in times of trouble.

Colossians 1:17

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

(a) Before all things. Jesus is the uncreated Creator who exists outside of creation. He precedes space and time.

(b) All things; see previous verse.

(c) Hold together. Jesus Christ keeps the universe running. He is both the Creator and Supporter of all life on heaven and earth. He sustains and upholds all things with his powerful word (Heb. 1:3).

Colossians 1:18

He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.

(a) Head. Just as your head is in charge of your body, issuing instructions and setting the direction of your life, Jesus is in charge of his body, the church (Eph. 5:23).

When it comes to the church, Jesus is the Head with a capital H. There is no part of the church where he is not the head. The Apostle Paul is not the head. Nor is the pope or your pastor. Christ alone is the Head of his church, the only Husband of his bride.

(b) The body of Christ is the church, of which Christ is the head (Eph. 1:22–23, 5:23, Col. 1:18). “We who are many are one body in Christ” (Rom. 12:5).

Spiritual union is such an alien concept to the natural mind that the Bible provides several word pictures to help us grasp it (e.g., a vine and its branches, the temple of the living God, the Lamb, and the bride). The metaphor which appears most often in the New Testament is that of the body of Christ. Every believer is a member of this corporate body (Rom. 12:4, 5, 1 Cor. 6:15, 10:17, 12:12–20, 22–25, 27, Eph. 3:6, 4:4, 4:15–16, 5:23, 30, Col 1:18, 2:19, 3:15).

What makes the church special is that Christ lives in it. What makes the church prophetic is that his kingdom is revealed through it. What makes the church formidable is that he reveals his wisdom through it to heavenly rulers and authorities (Eph. 3:10).

The original word ekklesia is translated as “church” about 100 times in the New Testament and occasionally as “congregation” (Acts 7:38, Heb. 2:12) or “assembly” (Acts 19:32, 39, 41, Heb. 12:23).

(d) The beginning. The original noun archē can mean “origin.” Just as Christ is the beginning and origin of creation (Rev. 3:14), he is the beginning and origin of resurrection life.

(e) The firstborn from the dead. Just as Jesus is the firstborn (heir or owner) of the old creation, he is the firstborn (heir or owner) of the new creation.

Jesus was not the first to be raised from the dead, but he was the first to pass through death into a brand new sort of life – the resurrection life of the new creation. After he rose from the dead, he was clothed with a glorious body that was not subject to death and decay. In Christ, we get to partake in this new life (1 John 5:11).

(f) First place. Jesus occupies the supreme position in both the old and new creation. There is no place outside of his dominion.

Colossians 1:19

For it was the Father’s good pleasure for all the fullness to dwell in him,

(a) Good pleasure. It pleases the Father to reveal all of his power and glory to us through his Son.

(b) All the fullness to dwell in him. Everything that is in God is embodied in Christ (Col. 2:9). There is no aspect of God’s character that you can discover outside of Christ. He truly is “God with us” (Matt. 1:23).

Colossians 1:20

and through him to reconcile all things to himself, having made peace through the blood of his cross; through him, I say, whether things on earth or things in heaven.

(a) Reconcile. The original verb apokatallassō is a stronger form of the word katallasso, which means “reconcile.” In Ephesians, the word describes the total and complete reconciliation of Jews and Gentiles within the body of Christ (Eph. 2:16). Here it describes the total and complete reconciliation of all things under the headship of Christ.

(b) All things. All of creation including the heavens and the earth (Eph. 1:10).

In the beginning, heaven and earth were united under God’s reign. But Satan’s fall and man’s rebellion drove a wedge between here and there. Now we live in a world of struggle and discord. Humanity is destroying itself and its home, and creation groans under the influence of sin and evil (Rom. 8:19–20, 22).

But Jesus came to put things right and undo the devil’s work (1 John 3:8). Where there is hurt, he brings healing. Where there is violence, he brings peace. What was broken is being restored. Jesus is making all things new (Rev. 21:5), and under his headship heaven and earth will be reunited (Col. 1:16–17, 20). The new heavens and the earth will be the home of righteousness populated by a new humanity (Eph. 2:15, 2 Pet. 3:13).

(c) Made peace. Through Jesus, the Prince of Peace, we have peace with God (Acts 10:36, Rom. 5:1). You don’t need to make peace with God because Jesus already did (Eph. 2:15). When you received Jesus, you received his peace (John 16:33). “Peace I leave with you” (John 14:27).

(d) Peace is more than the absence of conflict. True peace is the rest and inner tranquillity that results from harmony in our relationships with God and each other. Only in Christ do we find true and lasting peace (Is. 9:6, Acts 10:36).

(e) Blood. The blood of Christ is the most precious substance in the universe. A single drop was enough to redeem humanity from our bondage to sin (Eph. 1:7). The blood of sacrificial animals could not take away our sin (Heb. 10:4), but the blood of Jesus has cleansed us from all sin (1 John 1:7), purchased our eternal redemption (1 Pet 1:18–19, Heb. 9:12), and brought us near to God (Heb. 10:19).

(f) His cross. The cross of Christ is a stumbling block to those who are trusting in themselves (Gal. 5:11), yet the crucifixion of Jesus Christ is central to the gospel of grace (Gal. 3:1). Because he loves us, Jesus gave himself for us (Gal. 2:20, Eph. 5:2).

(g) Earth. Humanity’s home (Ps. 115:16).

(h) Heaven. God’s home (Dan. 2:28, Rev. 7:11).

Colossians 1:21

And although you were formerly alienated and hostile in mind, engaged in evil deeds,

(a) You were formerly alienated. Once upon a time, you were “without God in the world” (Eph. 2:12).

(b) Alienated. You lacked the indwelling Spirit of God (Rom. 8:9).

A word used to describe a believer’s union with the Lord is koinonia. The corresponding antonym for the unbeliever is apallotrioō which means alienated or non-participant. Someone who resists the Spirit of life does not partake of Christ’s divine life. Although they are spiritual beings designed to bear the Spirit of Christ, they remain disconnected from the life-giving Vine.

Further reading: “What does it mean to be alienated from God?“

(c) Hostile. The original adjective echthros means “odious” or “hateful.” It is a word that is often translated as “enemy” (e.g., Php. 3:18).

(d) Hostile in mind. As sinners, we perceived God to be our enemy. We projected our anger and brokenness onto him and imagined he was angry towards us. We saw ourselves as God’s enemies (Rom. 5:10), but God loves his enemies (Matt. 5:44). Our iniquities drove us from him (Is. 59:2), but through Jesus Christ he tore down the dividing wall (Eph. 2:14).

The sending of his Son to save us proved that God loved us all along (John 3:16). Our Father’s heart has always been for peace and reconciliation (Eph. 2:15). Any hostility was from our side alone.

(e) Evil deeds are what we do when we live independently of God. They are the fruitless activities of an alienated soul. We are not alienated from God because we do evil things; we do evil things because we are alienated from God. Apart from him we can do nothing of consequence (John 15:5).

Colossians 1:22

yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach—

(a) Reconciled; see entry for Col. 1:20.

(b) Through death. Through the sacrificial death of Christ, we have been reconciled and brought near to God.

We thought God was the enemy but the real enemy was the hostility we held in our minds (see previous verse). The law amplified this hostility by telling us we were not good enough for God (Col. 2:14). But on the cross, Jesus dealt a mighty blow to this hostility (Eph. 2:16). Now nothing stands between us and God (see 2 Cor. 5:19).

(c) Holy and blameless. Whole, beautiful, and flawless. Before the world was made, God chose us, the body of Christ, to be holy and blameless before him (Eph. 1:4).

You may ask, “How can I believe I am holy when my life is such an unholy mess?” You can believe it because your life is hidden in Christ and he is holy and unblemished. You have a need for holiness, and Jesus meets your need. By his one sacrifice, you have been made holy and perfect forever (Heb. 10:10, 14).

(d) Beyond reproach. The original adjective anegklētos means “cannot be called to account.” In Christ you are innocent and unaccusable (Php. 2:15). God has justified you. Who can bring a charge against you (Rom. 8:33)?

Colossians 1:23

if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.

(a) If indeed you continue in the faith. To continue in the faith is to continue trusting in Jesus. As you have received Christ Jesus (by faith), so walk in him (by faith; see Col. 2:6).

In the New Testament we are exhorted to continue in God’s kindness (Rom. 11:22), continue in the faith (Col. 1:23), continue in the teaching of Christ (2 John 1:9), and continue in what we have learned and been convinced of (2 Tim 3:14). In short, we are to continue in the grace of God (Acts 13:43). Every Christian begins with the grace of God but not every Christian continues in the grace of God. Some fall from grace back under the law (Gal. 5:4, Col. 2:16, 21). Other things that can distract us from grace include worldly philosophy, manmade traditions, self-abasement, and angel worship (Col. 2:8, 18).

If you fail to continue in the faith and fall from grace you won’t fall out of the kingdom, but you will lose your freedom (Gal. 5:1). You will still be saved, but “Christ will be of no benefit to you” (Gal. 5:2). You will be like an estranged spouse, still married, but without the benefits of marriage. Your relationship with the Lord will lack intimacy, and you will be fruitless.

A sign that you are not continuing in the faith is that you are more conscious of your lack than you are of the Lord’s supply. You may think, I’m not holy enough, righteous enough, or fruitful enough. Paul corrects this misperception by reminding us “in Christ, you have been brought to fullness” (Col. 2:10). How do you continue in the faith? By recognizing that in Christ you lack no good thing. In Christ, you are as righteous and holy as he is and you are eternally pleasing to God.

Further reading: “Continue in the faith”

(b) Faith is living from the persuasion that God is good and he loves you; see entry for Col. 1:4.

(d) Steadfast. The original adjective hedraios means “settled and immovable.” Get settled in God’s grace and let nothing move you.

(e) Not moved away from the hope of the gospel. We continue in the faith by not allowing ourselves to be shaken from the hope we gained when we heard the gospel.

We lose hope when we lose sight of God’s love for us. We guard our hope and continue in the faith by being persuaded that nothing can separate us from his love (Rom 8:38–39).

Further reading: “Seven ways religion damages hope”

(f) Hope; see entry for Col. 1:5

(g) The gospel. The good news of God’s grace; see entry for Col. 1:5.

(h) Proclaimed. The original verb kēryssō means “to herald with authority as a public crier.” This word is often translated as “preach.”

(i) Proclaimed in all creation. Jesus prophesied that the gospel would be preached in the whole world as a testimony to the nations (Matt. 24:14). Within one generation his prophecy was coming true (Rom. 1:8, 10:18, Col. 1:6). All creation was hearing the good news (Mark 16:15).

(j) All creation under heaven. The earthly or non-heavenly part of creation that was subject to the fall of man.

On the day Christ rose from the dead, the created order witnessed something never before seen – a reversal of the sentence of death. No one had ever died and come back clothed with immortality before. Jesus was the first hint that the sentence of death may not be as final as we feared.

(k) Paul the apostle; see entry for Col. 1:1.

(l) Made a minister; see entry for Col. 1:25.

Colossians 1:24

Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of his body, which is the church, in filling up what is lacking in Christ’s afflictions.

(a) Rejoice. Paul wore his persecution as a badge of honor (Gal. 6:17).

When we are persecuted on account of Christ, we are to “rejoice and be glad” said Jesus, “for great is your reward in heaven” (Matt. 5:11–12). The reward we get is the honor of being numbered among the prophets who were persecuted. Peter and John, having been flogged by the Sanhedrin, rejoiced “that they had been considered worthy to suffer shame for his name” (Acts 5:41).

(b) My sufferings. Paul was in chains and living under house arrest in Rome. See entry for Col. 4:3.

While visiting Jerusalem, Paul had been arrested on trumped-up charges of inciting a riot (Acts 21:30–33). The riot that led to Paul’s initial arrest and long imprisonment was the result of preaching the good news to the Gentiles (Acts 21:27–28, 22:21–22). In his statement to King Agrippa, Paul said that he had preached that the Gentiles should turn to God “and this is why the Jews seized me” (Acts 26:21).

(d) I do my share. “I do my part in building up the body of Christ.”

Thank God for Paul and those early Christians who shared the gospel. Because they did their part, there was a second and third generation of Christians. Our generation would not be here except those who came before us dared to preach the gospel. Now it is our turn to proclaim the good news to those who will come after us. “One generation shall praise your works to another and shall declare your mighty acts” (Psa. 145:4).

(e) His body; see entry for Col. 1:18.

(f) The church; see entry for Col. 1:18.

(g) Filling up what is lacking. If there is a price to pay in preaching the gospel, Paul was happy to pay it. If the salvation of others cost him persecution, that was fine with him (2 Cor. 1:6).

There is no suggestion here that Christ’s afflictions or sacrifice were in any way incomplete or inadequate. Nor is there any hint that we must add our sufferings to his. Everything that needed to be done to save the world was accomplished at the cross. But the building up of the church, which continues to this day, is often accompanied by trouble and persecution. We should be thankful for people like Paul who proclaimed the gospel at great personal cost so that we might hear it and be saved.

Colossians 1:25

Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God,

(a) This church. The phrase is in italics to indicate it is not in the original text. It has been added by translators for clarity.

(b) Made a minister. Paul had been an old covenant Pharisee, but the grace of God qualified and empowered him to be a minister of the new covenant (1 Cor. 3:10, 15:10, Gal. 2:9).

(c) Minister. The original noun diakonos means “servant” (e.g., Rom. 16:1) and is sometimes translated as “deacon” (e.g., Php. 1:1). Jesus used the word to describe those who serve in the kingdom (Matt. 20:26, 23:11, John 12:26). Those who minister, serve in the name of Christ the Servant-King (Mark 10:45, Php. 2:5–7). Paul ministered according to the gift of God’s grace (Eph. 3:7).

(d) Stewardship from God. God gave Paul the desire and ability to take the gospel to the Gentiles (Gal. 2:9, Eph. 3:8).

(e) For your benefit. For the sake of you Gentiles. The Colossian church was predominantly a Gentile church.

(f) Fully carry out. Paul desired to preach the whole counsel or purpose of God (Acts 20:27).

A partial gospel reveals salvation and the forgiveness of sins (Col. 1:14, 2:13), but the full gospel unveils the riches of grace that are experienced in union with the Lord.

(g) Preaching. The word is italicized to show it is not in the original text. It has been added by translators for clarity.

(h) The word of God is the good news of Jesus the Living Word. The word of God is synonymous with the word of truth (Col. 1:5) and the word of Christ (Col. 3:16).

See entry for Word of God.

Colossians 1:26

that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints,

(a) Mystery. A mystery is a plan or purpose of God which is unknown to the natural mind but which may be revealed to us by his Spirit (1 Cor. 2:11–14, Col. 1:26). The New Testament speaks of the mysteries of the kingdom (Matt. 13:11, Mark 4:11, Luke 8:10), the mysteries of God and his will (1 Cor. 4:1, Eph. 1:9), the mystery of the gospel (Eph. 6:19), the mystery of faith (1 Tim. 3:9), and the mystery of godliness (1 Tim. 3:16). In this letter, Paul reveals the mystery of Christ (Col. 4:3), which is Christ in you (see next verse).

See entry for Mysteries of God.

(b) Hidden from the past ages and generations. Those who lived before the coming of Christ did not understand the new covenant mysteries which were now being revealed. Although there were prophetic hints, they did not understand that God had included the Gentiles in his rescue plan (c.f., Is. 2:2, Hos. 2:23, Joel 2:28).

(c) Now been manifested to his saints. The Old Testament prophets had a clear idea about some things (e.g., the coming Messiah) but a vague idea about others (e.g., the reconciliation of the Gentiles). God’s eternal purposes were not fully revealed until the New Testament (Eph. 3:5, 9).

(d) Saints; see entry for Col. 1:2.

Colossians 1:27

to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.

(a) God willed. God wanted us to know something that once was hidden. The mystery of Christ was a mystery no longer. What was concealed in the Old Testament, had now been revealed through the “holy apostles and prophets in the Spirit” (Eph. 3:5).

(b) Riches. The original noun ploutos is one of Paul’s favorite words for describing the riches or abundance of God’s grace (Eph. 1:7, 2:7), kindness (Rom. 2:4), wisdom and knowledge (Rom 11:33). His extravagant language leaves us in no doubt about our Father’s grace and generosity. God’s glory and grace do not dribble out of heaven like a summer shower. They thunder down upon us like an endless waterfall.

(c) The riches of his glory of this mystery. This revelation of “Christ in us”, which is unveiled in the new covenant, is humanity’s great hope and God’s answer to all our problems.

No man-made religion or worldly philosophy offers anything approaching the glorious treasure that is revealed in the gospel. “God is for us and with us and in us.” This divine union is the means by which we are saved, creation is restored, and God is glorified.

(d) This mystery. The mystery of the believer’s spiritual union with the Lord. You were created to participate in the overflowing love and life found within the Godhead. You were created to love and be loved and to partake in God’s divine life.

(e) Among the Gentiles. This good news that God desires to be in fellowship or union with us is for everyone, Jews and Gentiles alike (see entry for Eph. 3:6).

(f) Christ in you. The mystery of Christ is that God desires to be in spiritual union with us.

Jesus prayed to his Father for his disciples “that they may be one even as we are” (John 17:11). Then he prayed for those who would come after them, “that they may all be one” (John 17:21). Jesus’ prayer is answered whenever someone turns to the Lord in faith and is sealed in him by the Holy Spirit (Eph. 1:13). Formerly, you were without God in the world (Eph. 2:12). You did not have the Spirit of God because you did not belong to God (Rom. 8:9). But the moment you responded to God in faith, you were placed in Christ and you received the Holy Spirit. “God has brought you into union with Christ Jesus” (1 Cor. 1:30, GNB).

Our spiritual union with the Lord is mentioned hundreds of times in scripture. It is found in phrases like “Christ in you” (Col. 1:27), “in Christ” (Col. 1:28), “with Christ” (Col. 3:1), “with him” (Col. 2:12), and “in him” (Col. 2:6). Union is more than relationship for it describes the mystical connection that all believers share with God the Father (Eph. 2:18, 1 John 1:2–3, 2:15), God the Son (1 Cor. 1:9, 10:16), and God the Holy Spirit (2 Cor. 13:14, Php. 2:1, 1 John 4:13). Our union also joins us to the church or the body of Christ (1 John 1:7). Our union with the Lord is intimate, unbreakable, and the means by which we experience the abundant life that flows from the fullness of his love.

See entry for Union.

(g) The hope of glory. You have a glorious hope because Christ lives in you.

This glorious hope includes the hope of salvation (1 Th. 5:8), the redemption of your body (Rom. 8:23), resurrection (1 Cor. 15:19), eternal life (Tit 1:2, 3:7), a glorious inheritance (Eph. 1:18) and the restoration of all things (Acts 3:21, Eph. 1:10). This hope does not rest on your works or faithfulness, but on Christ living in you. It is the indwelling Spirit of Christ who guarantees your inheritance (Eph. 1:14). Truly, Christ Jesus is our hope (1 Tim 1:1).

The “hope of glory” is also known as the “one hope” (Eph. 4:4) and “the hope of his calling” (Eph. 1:18).

Colossians 1:28

We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ.

(a) We proclaim him. “We preach Jesus and nothing but Jesus.”

We have been called to preach the word (2 Tim. 4:2), and Jesus is the word of truth (Col. 1:5), the word of God (Col 1:15), and the word of life (1 John 1:1). There is no other name under heaven by which we can be saved (Acts 4:12).

(b) Admonishing. The original verb noutheteō means “to put in mind” or “call attention to.” We call attention to the gospel and what Christ has done (Col. 3:16).

(c) Teaching. The original verb didaskō means “to instruct.” We call attention to the gospel of grace, and then we instruct people how to walk and grow in the grace of God.

(d) Every man… every man… every man. Paul aimed high. He wanted everyone everywhere to hear the good news. Like his heavenly Father, he wanted everyone to be saved (2 Pet. 3:9).

If we share the same ambition as Paul (everyone saved) and want to see the same results as Paul (the gospel bearing fruit all over the world), then we must preach the same gospel as Paul (the gospel of grace; Acts 20:24).

(e) Teaching every man with all wisdom. It takes wisdom to preach so that people are able to hear and understand the gospel.

(f) Complete. The original adjective teleios is sometimes translated as “perfect,” as in, “Be perfect, as your heavenly Father is perfect” (Matt. 5:48). It is impossible for imperfect man to make himself perfect or complete. The only way for us to attain perfection is to be joined in union with the One who is the perfect image of the Father.

In Ephesians, the same word is translated as “mature”, as in, “When the saints are equipped, the body of Christ will be mature and attain the full measure of Christ” (see Eph. 4:13). In context, Paul is saying, “I preach Jesus to everyone everywhere so that the church might mature and accurately portray the fullness of Christ.”

(g) In Christ: Paul repeatedly refers to the believer’s spiritual union with phrases such as “in Christ,” “in him,” and “with him” (e.g., Col. 1:2, 2:6, 7, 10–11, 2:12–13).

We are alive to God and have eternal life in Christ Jesus (Rom. 6:11, 23). The grace and kindness of God are found in Christ Jesus (Eph. 2:7) and his forgiveness is found in Christ Jesus (Eph. 4:32). There is no condemnation for those who are in Christ Jesus (Rom. 8:1), we are justified in Christ (Gal. 2:17), and our salvation is in Christ Jesus (2 Tim. 2:10). Nothing can separate us from the love of God that is in Christ Jesus (Rom. 8:39). We have freedom and are sanctified in Christ Jesus (1 Cor. 1:2, Gal. 2:4). We are seated in heavenly places in Christ Jesus (Eph. 2:6). The faith and love of God are found in Christ Jesus (1 Tim. 1:14). In Christ we are brand new creatures (2 Cor. 5:17). We are complete in Christ (Col. 1:28) and blessed with every blessing in Christ (Eph. 1:3). All the glory goes to God because it is because of him that you are in Christ Jesus (1 Cor. 1:30).

See entry for Union.

Colossians 1:29

For this purpose also I labor, striving according to his power, which mightily works within me.

(a) This purpose. Paul’s goal was to reach everyone with the gospel (see previous verse).

(b) I labor. When it came to preaching the gospel, Paul worked harder than just about anyone. “I labored more than all of them” (1 Cor. 15:10).

(c) Striving. The original verb agōnizomai means “to struggle” or “compete” and is sometimes translated as “fight” (e.g., 1 Tim. 6:12). It conveys a sense of vigorous activity. By the grace of God Paul was able to do the hard work of preaching the gospel in the face of vigorous opposition.

(d) His power. Paul credited the Lord for his tireless energy.

In his first letter to the Corinthians, Paul attributed his high productivity to God’s grace (1 Cor. 15:10), but here he acknowledges God’s power. There is no difference. God’s grace is God’s power for us.

In our former life, we relied on manmade sources of power. But in the new creation, we can draw upon God’s greater life-giving power. To “be strong in the Lord and in the strength of his might” (Eph. 6:10) is to rely on the Lord and not on ourselves. God does not make us mighty in our own strength, but when we rely on him he reveals mighty power through us. “When I am weak, then I am strong” (2 Cor. 12:10).

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Colossians 1