AN ARGUMENT OF THE BOOK OF COLOSSIANS1
MESSAGE STATEMENT:
THE SUPREMACY OF CHRIST JESUS OVER THE OLD AND NEW CREATIONS
PROVIDES A BASIS FOR NOT BEING LED ASTRAY BY FALSE TEACHERS WHO
PROPOSE MYSTERIOUS WAYS OF BECOMING CLOSER TO GOD, AND PROVIDES A
BASIS FOR HOW ONE ENTERS INTO RELATIONSHIPS WITH OTHER BELIEVERS
AS WELL AS THOSE OUTSIDE OF THE FAITH
I. Introduction: After introducing himself and Timothy to the
Colossians, Paul gives thanks to the Lord for their faith in
Him and love for the brethren in accordance with their
certain hope of future glory, and intercedes in prayer on
behalf of the Colossians that they might increase in their
knowledge of the Lord so that they might live their lives in
a way which pleases Him 1:1-14
A. Introductory Greeting: Paul introduces himself as an
apostle and Timothy as their brother to the believers
at Colossae who are faithful in Christ 1:1-2
1. Paul: Paul introduces himself as an apostle of
Christ Jesus by God's will2 1:1a
2. Timothy: Paul introduces Timothy as the
Colossians' brother 1:1b
3. Brethren at Colossae: Paul writes to the brethren
at Colossae whom he identifies as being faithful
and in Christ3 1:2a
4. Prayer: Paul prays that the Colossians might
experience both grace and peace from God their
Father 1:2b
B. Thanksgiving--Faith-Love-Hope and the Gospel: Paul
gives thanksgiving for the Colossians' faith in God and
love for other believers in accordance with their
certain hope of glory which they received through
Epaphras' proclamation of the true gospel message 1:3-8
1. Faith and Love: Paul gives thanksgiving to God
for the Colossians' faith in God and love for
other believers 1:3-4
2. Hope: The Colossians' acts of faith and love are
based on their certain hope (of glory through
Christ himself)4 that is kept safe for them in
heaven 1:5a
3. Gospel: The hope which motivates the Colossians'
faith and love came through the true gospel
message which Epaphras first taught them on behalf
of the apostolic team 1:5-8
a. The hope (of glory) which motivates the
Colossians' faith and love came through the
true gospel message which came to them and is
likewise bearing fruit (of Christian life and
testimony) wherever else it has gone5 (in all
the world) 1:5b-6
b. The gospel message came to the Colossians
through Epaphras, Paul's fellow servant, who
ministers Christ to the Colossians on the
apostolic team's behalf6 and has made known
to Paul their love in the Spirit 1:7-8
C. Prayer--An Intercession for Knowledge and Godly
Conduct: In view of Epaphras' report, Paul continually
prays that the Colossians may be filled with knowledge
of God so that they might walk in a way which pleases
Him 1:9-14
1. Content of Prayer--Knowledge of God's Will: In
view of Epaphras' report, Paul continually prays
that the Colossians may be filled7 with knowledge8
of God's will so that they might possess true
spiritual insight (in all spiritual wisdom and
understanding)9 1:9
2. Purpose of Prayer--Walk Worthily:10 Paul prays
that the Colossians may be filled with the
knowledge of God's will in order that they might
live in a way which is pleasing to Him by doing
good works, increasing in their knowledge of Him,
being strengthened in his might, and giving thanks
to him for his redemptive work 1:10-12a
a. Statement: Paul prays that the Colossians
may be filled with knowledge of God's will in
order that they might walk (or live their
lives) in a manner which is worthy of the
Lord in that it is pleasing to Him 1:10a
b. Specific Examples:11 Ways in which believers
may live their lives in a way which is
pleasing to the Lord are by doing good works,
increasing in knowledge of him, being
strengthened in the Lord's might, and giving
thinks for His redeeming work which has led
to their future inheritance 1:9b-14
1) Bearing Fruit:12 One way to lead a life
which is pleasing to the Lord is by
doing good works 1:10b
2) Increasing in Knowledge: Another way to
lead a life which is pleasing to the
Lord is by increasing in one's knowledge
of Him 1:10c
3) Being Strengthened in Spiritual Power:13
Another way to lead a life which is
pleasing to the Lord is by being
strengthened in all (spiritual) power in
accordance with His great strength
resulting in endurance, patience and joy
1:11
4) Giving Thanks for God's Work with
Believers:14 Another way to lead a life
which is pleasing to the Lord is by
giving thanks to the Father who has
qualified believers to share in the
inheritance of the saints by the
redemptive work of his Son through whom
he has transferred believers from the
rule of darkness to the rule of light in
the Son 1:12-14
a) Statement: One way to lead a life
which is pleasing to the Lord is by
giving thanks to the father 1:12a
b) Reasons: One should give thanks to
the Lord because of his work to
bring about the believer's
inheritance in the spiritual realm
of light by the Lord's deliverance
of them from darkness and
transferal of them to the Son's
domain 1:12b-14
(1) Inheritance: One should give
thanks to the Father because
he has enabled believers to
share in the inheritance of
the saints in the spiritual
realm of light 1:12b
(2) Deliverance from Darkness'
Domain: One should give
thanks to the Father because
he has delivered believers
from the realm of spiritual
darkness 1:13a
(3) Transference to the Son's
Domain: One should give
thanks to the Father because
he has transferred believers
to the spiritual rule of his
Son through whom believers
have redemption and
forgiveness of sins 1:13b-14
II. Doctrinal/Theological Instruction: In view of Christ as the
preeminent One over the present and new creations who has
reconciled the hostile Colossians to himself, Paul labors
and suffers in order to encourage all men, and especially
the Colossians to be mature in Christ rather than being
derailed in their faith by the persuasive speech of the
false teachers 1:15--2:5
A. The Person of Christ:15 Paul affirms the uniqueness of
Christ as the preeminent One over the present creation
as well as the new creation because he is the the exact
expression of God, the unique heir of creation, and the
head of the Church 1:15-20
1. In Relation to God: Christ is the image16 of the
invisible God 1:15a
2. In Relation to Creation: Christ is the unique heir
of creation because he is separate from it: all
things were created in His sphere, through Him,
for Him; He existed before all things and; He
sustains all things 1:15b-17
a. Heir: Christ is the first-born17 (heir) of
all creation 1:15b
b. In, Through, and For Him: The reason (o@ti)
Christ has a unique position in creation
(first-born) is because all things18 were
created in Him,19 through Him20 and for Him21
1:16
c. Before: The reason Christ has a unique
position in creation (first-born) is because
He is before22 all things 1:17a
d. Sustains: The reason Christ has a unique
position in creation (first-born) is because
all things hold together in Him23 1:17b
3. In Relation to the Church: Jesus is supreme in
the church because he is the head of the
metaphorical body by being the first-born of the
dead in order that he might be premier in all
things since God revealed Himself in Christ and
reconciled all things through Christ 1:18-21
a. Head: Jesus is supreme in the church because
he is the head of the metaphorical body (of
Christ) 1:18a
b. Premier: Jesus is the beginning of the
church by being the first-born of the dead in
order that he might become premier in all
things because God choose to have the
fullness of who He is dwell in Christ, and
because God choose to reconcile all things to
Himself through Christ 1:18b-20
1) Founder: Jesus is the beginning (of the
church) by being the first-born of those
who have died24 1:18b
2) Purpose: Jesus is the the first-born in
creation and in resurrection in order
that he might become preeminent in all
things because God choose to have the
fullness of who He is dwell in Christ
and because God choose to reconcile all
things to Himself through Christ 1:18c-
20
a) Purpose Stated: Jesus is the
beginning and the first-born in
resurrection as well as in creation
in order that25 He might become
(aorist) preeminent in all things26
1:18c
b) Reason Stated: The reason Christ is
preeminent is because (o@ti) God
choose to have the fullness of who
He is dwell in Christ, and because
God reconciled all of the universe
to Himself through the death of
Christ on the Cross 1:19-20
(1) Fullness: All of the
fullness27 of God was pleased
to dwell in Christ 1:19
(2) Reconciliation: God
reconciled all things28 to
Himself through Christ by
making peace through the blood
of His cross 1:20
B. The Exhortations for Steadfastness: Jesus has
reconciled the Colossians who were once His enemies in
order to present them as mature in the faith, and Paul
constantly proclaims God's mysterious work of
unification of Jews and Gentiles in order for all men
and especially the Colossians to remain steadfast in
their good Christian conduct and faith in Christ
against the persuasive speech of the false teachers
1:21--2:5
1. The Work Applied:29 Jesus reconciled the
Colossians who were once His enemies in order to
present them as holy, blameless and irreproachable
by remaining steadfast in their faith in Him 1:21-
23
a. Reconciliation Applied: Jesus has reconciled
through His bodily death on the cross the
Colossians who once were estranged and
hostile in mind towards God doing evil deeds
1:21-22a
b. Purpose of Reconciliation: God reconciled
the hostile Colossians to Himself in order to
present (parasth'sai) them holy, blameless,
and irreproachable30 before Him 1:22b
c. Condition31--Orthordoxy to the Apostolic
Gospel: The condition to being "holy,
blameless, and irreproachable before Christ"
is that the Colossians continue in a stable,
steadfast way in the faith which has been
preached to mankind and of which Paul is a
minister 1:23
2. The Work Proclaimed--Paul's Ministry to Present
Believers Morally and Doctrinally Pure: Paul
suffers in his body and labors intently on behalf
of all men and particularly the Colossians in
order to present them morally and doctrinally
mature in Christ against the persuasive speech of
the false teachers 1:24--2:5
a. Paul's Sufferings: Paul rejoices during this
present time in his sufferings for the
Colossians as one who fulfills the messianic
woes that usher in the end times for the sake
of His Body--the Church 1:24
1) Rejoices: Paul rejoices during this
present time when the gospel is being
proclaimed (now) in his sufferings32 for
the sake of the Colossians 1:24a
2) Fills Up: Paul fills up in his body
what is still lacking in regard to
Christ's afflictions33 for the sake of
His body which is the Church 1:24b
b. Paul's Task: Paul is a minister of the
church to proclaim God's revealed mystery
which united Jews and Gentiles into one body
through Christ, not only earnestly
proclaiming this to all men so that they
might be mature in Christ, but particularly
proclaiming this to the Colossians and the
churches of the Lycus valley in order that
they might continue in their orderly
Christian life and stability of faith against
the persuasive words of the false teachers
1:25--2:4
1) Minister of the Word: Paul became a
minister of the church according to the
divine commission given to him, namely,
to make the word of God fully known34
1:25
2) Content of the Word--The Mystery: The
content of the word of God which Paul is
making completely known is the mystery35
which was hidden,36 but now is revealed
to His saints,37 namely, God's glorious
work among the Gentiles38 1:26-27
3) The Goal in General--Maturity for All
Men: Paul, and those with him/like
him,39 proclaim Christ with all of his
God-given energy in ways which wisely
warn and instruct every man40 in order
that (i@na) they may present every man
mature (tevleion) in Christ 1:28-29
4) The Goal in Particular--Maturity for the
Colossians:41 In particular Paul
affirms that he is striving for the
Colossians and all of the churches of
the Lycus valley in order that they
might know through their unity that they
do understand the riches of Christ,
rather than being derailed from their
orderly Christian life and stable faith
by the persuasive speech of the false
teachers 2:1-5
a) Paul's Striving Stated: Paul
affirms that he greatly strives for
the Colossians, those at Laodicea,
and for all the churches who have
not personally seen him 2:1
b) Purpose of Paul's Striving: Paul
strives for the Colossians,
Laodiceans, and all of the churches
in order that (i@na) their hearts
may be encouraged (as they find
unity in love) to have all of the
riches of assured understanding and
knowledge of God's uniting of the
body (mystery of Christ) in Christ
who has all wisdom and knowledge42
2:2-3
c) Paul's Concern of the Colossians:
Paul expresses his desire for all
of the churches of the Lycus valley
in order that (i@na) they might not
be deluded by false teachers (those
with beguiling speech) because in
his physical absence Paul is still
with them in spirit rejoicing over
the news of their orderly Christian
life and their stability of faith
in Christ (cf. 1:7-8) 2:4-5
III. Polemical--Warnings Against Error: With an interchange
between positive and negative exhortations Paul exhorts the
Colossians to live their lives in relationship to Christ
with a focus upon their lives with Him in heaven to be
revealed when He returns rather than upon earthly matters
which the false teachers propose to experience a closer
relationship with Him through legalism, mysticism and
aestheticism 2:6--3:4
A. Positive Exhortation:43 Paul concludes his above
discussion by urging the Colossians to live in Christ
just as they received Him by being rooted, built up in
Him, established in the faith which they were taught,
and abounding in thanksgiving 2:6-7
1. Exhortation: Paul concludes from the above
discussion of Christ and Paul's ministry on behalf
of the churches that the Colossians live in Christ
the Lord just as they received Him44 2:6
2. Explanation:45 Paul explains that living in
Christ is a faith-walk (peripatei'te )
characterized by being rooted and built up in
Him,46 being established in the faith just as they
were taught, and abounding in thanksgiving47 2:7
B. Negative Exhortations: Paul exhorts the Colossians to
beware of the deceptive philosophy of the false
teachers because the Colossians have already attained
to fullness of life through Christ; therefore, they
should not allow the false teachers to judge them for
not keeping the code of the Mosaic Law, condemn them
for not entering into mystic experiences, or urge them
to submit to regulations which they are no longer under
so that they might become closer to God 2:8-23
1. Negative Exhortation to Beware of Deceptive
Philosophy: Paul exhorts the Colossians to beware
of the deceptive philosophy of the false teachers
because the Colossians have already attained to
fullness of life through Christ by their death
(true circumcision), burial (true identification),
and resurrection (true life from the dead) with
Christ 2:8-15
a. Beware of Philosophy: Paul exhorts the
Colossians to beware of being taken captive
by the deceptive philosophy of the false
teachers which is dependent upon human
tradition, derived from the elemental powers
of the world and not from Christ 2:8
1) Statement: Paul exhorts the Colossians
to beware (or be on guard) that no one
takes them captive48 by hollow,
deceptive philosophy49 2:8a
2) Philosophy described: Paul describes the
philosophy of the false teachers as
depending on mere human tradition,50
being derived from the elemental powers
of the world,51 and not being from
Christ 2:8b
b. The Work of Christ as a Contrast to the False
Philosophy: The reason the Philosophy of the
false teachers is not of Christ is because
the Colossians have already fully attained of
the benefits which the false teachers are
proposing through their teaching: fullness of
life, by means of their own death (true
circumcision), burial (true
identification),and (resurrection) true life
2:9-15
1) Fullness of Life: Paul argues that the
philosophy of the false teachers is not
from Christ because (o@ti) the whole
fullness of deity dwells bodily in
Christ52 and thus the Colossians have
come to a fullness of life in Him who is
the head of all rule and authority53
2:9-10
2) Incorporation with Christ: Paul argues
that the philosophy of the false
teachers is not from Christ because
(o@ti) the Colossians have already
attained oneness with God through their
death (true circumcision), burial (true
identification with God), and
resurrection (true life through
Christ)54 2:11-15
a) True Circumcision--Death: The
Philosophy of the false teachers is
not from Christ because the
Colossians have been spiritually
circumcised by the gruesome death
of Christ55 2:11
b) True Identification-Burial: The
philosophy of the false teachers is
not from Christ because the
Colossians have been fully
identified with Christ through a
spiritual baptism into his death
and resurrection 2:12
c) True Life--Resurrection: The
philosophy of the false teachers is
not from Christ because the
Colossians have been truly made
alive (as dead Gentiles)56 by being
forgiven of all of their trespasses
through the death of Christ which
canceled our legal debt and
disarmed the angelic (demonic)
realms which kept the Colossians in
their grip through the possession
of the legal document57 2:13-15
2. Negative Exhortation to Separate from Legalism:
In view of the above affirmation that the
Colossians experience the fullness of the Godhead
in Christ, Paul urges them not to let anyone pass
judgment upon them for not keeping the code of the
Mosaic Law because the Law was transitory to the
real relationship with God that was to come
through Christ 2:16-17
a. Do Not Be Judged: As a conclusion from the
above affirmation that the Colossians
experience the fullness of the Godhead in
Christ (ou%n) Paul exhorts them not to let
anyone pass judgment upon them for not
keeping the code of the Mosaic Law (a
religious festival, a new moon celebration,
or a sabbath day) 2:16
b. Reason--A Transitory Order Fulfilled in
Christ: The reason Paul exhorts the
Colossians not to allow anyone to pass
judgment upon them for not keeping the code
of the Mosaic Law is because those
observances were shadows58 of things that
were to come whose reality is found in
Christ59 2:17
3. Negative Exhortation to Separate from Mysticism:
As a conclusion from the above affirmation that
the Colossians experience the fullness of the
Godhead in Christ Paul exhorts them not to let
anyone condemn them for not entering into mystic
experiences in order to be close to God because
those who do such things are arrogant and are not
holding fast to Christ as the Head of the Body
2:18-19
a. Do Not Be Condemned: As a conclusion from
the above affirmation that the Colossians
experience the fullness of the Godhead in
Christ (ou%n) Paul exhorts them not to let
anyone condemn (katabrabeuvw) them for not
entering into mystic experiences in order to
be close to God60 2:18
b. Reasons--Arrogance and Abandonment of Christ:
The reasons Paul exhorts the Colossians not
to let any one condemn them for not entering
into mystic experiences in order to be close
to God is because those who do such are
puffed up with idle notions from an
unspiritual mind,61 and because they are not
holding fast to Christ who is the Head who
causes the body to grow in unity (from whom
the whole body, nourished and held together
by its joints and ligaments, grows with a
growth that is from God)62 2:19
4. Negative Exhortation to Separate from Asceticism:
In view of the death which the Colossians died
with Christ to the control of the elemental things
of the world, Paul questions their submission to
regulations regarding things like food since these
things will perish, are man made, and lead to self-
gratification 2:20-23
a. A Question of Submission to Regulations: In
view of the Colossians death with Christ to
the control of the elemental things of the
world,63 Paul inquires about how the
Colossians can voluntarily place themselves
under the regulations as if they still lived
in a worldly way 2:20
b. Examples of Submission to Regulations: Paul
describes the regulations to which the
Colossians are submitting themselves: (1) Do
not handle!, (2) Do not taste!, (3) Do not
even touch!"64 2:21
c. Reasons One Should Not Submit to Regulations:
Paul explains that one should not submit to
regulations because they are transitory,
human inventions, and lead to self-
gratification 2:22-23
1) They Will Perish: One should not submit
to regulations because physical things
(food?) are destined to perish with use
2:22a
2) They are Human Inventions:65 One should
not submit to regulations because they
are based on human commands and
teachings 2:22b
3) They Lead to Self-Gratification: One
should not submit to regulations because
they lead to the gratification of the
flesh through one gaining a reputation
for wisdom in the valueless spheres of
voluntary worship,66 humility and severe
treatment of the body 2:23
C. Positive Exhortation--Seek Heavenly Things:67 Paul
concludes his polemic against the false teaching by
urging the Colossians as those who have positionally
died and been raised with Jesus to focus upon Christ
and His heavenly rule rather than upon the earthly
things of the false teachers because their lives are
presently secure with Christ in heaven to be revealed
in glory when He returns 3:1-4
1. Seek the Things Above: Paul concludes his polemic
against the false teaching by urging the
Colossians as those who have been positionally
raised with Christ68 to seek the heavenly realm
(things above)69 where Christ rules at its center
(is seated a God's right hand)70 3:1
2. Think on the Things Above: Paul urges the
Colossians to have a mindset towards the things
above rather than earthly things because their
lives are presently hidden with Christ in God, but
will be revealed with Christ in greatness at His
coming 3:2-4
a. Statement: Paul exhorts the Colossians to
set their minds on the things above rather
than upon earthly things71 3:2
b. The Reasons: The reason Paul exhorts the
Colossians to set their minds on the things
above is because (gaVr) their lives are
presently hidden with Christ in God as those
who have died with Him, and will be revealed
with Christ in greatness at His return 3:3-4
1) First Reason: The reason Paul exhorts
the Colossians to set their minds on the
things above is because (gaVr) they have
positionally died with Christ (to the
old order of the false teachers)72 and
their life is now hidden with Christ73
in God 3:3
2) Second Reason: The reason Paul exhorts
the Colossians to set their minds on the
things above is because the Colossians'
life will be fully revealed with Christ
in greatness when Christ, who is our
life, is revealed at His coming
(parousia) 3:4
IV. Lifestyle Exhortations--The Practice of the Life of
Christ:74 Paul urges the Colossians as a new people in
Christ to put off all sorts of evil and to put on the graces
of Christ in relationships--especially within household life
as they express reciprocal responsibilities toward one
another and towards outsiders as they pray for the gospel
ministry among them and act wisely towards them 3:5--4:6
A. Personal and Church Life--Put Off and Put On: Through
the imagery of clothing Paul urges the Colossians as a
new people in Christ to "put off" all sorts of evil in
relationships and to put on the graces of Christ which
lead to unity and harmony through love 3:5-17
1. Negative Paraenesis--"Put to Death" Sins of the
Past: Paul exhorts the Colossians to cease doing
all sorts of evil in relationships (sexual and
verbal) because God will come to judge just such
evil, because they have undergone a personal
change in their lives from and old self (in Adam)
to a new self (in Christ), and because Christ's
unifying work has broken down all barriers to
relationships 3:5-11
a. Put to Death: Paul exhorts the Colossians to
cease doing sexual evil in relationships as
they used to do in their old life because God
will come in judgment upon those who do such
things 3:5-6
1) Imperatival Statement: The conclusion
(ou%n)75 to an appropriate focus upon
Christ is that one put to death76 what
belongs to one's earthly nature (the
members which are upon the earth)77
3:5a
2) Examples of Earthy Nature: Examples of
one's earthly nature are as follows:78
3:5b
a) Sexual immorality (porneivan)79
b) Impurity (ajkaqarsivan)80
c) Lust (pavqo")81
d) evil desire (ejpiqumivan kakhvn)82
e) Covetousness which is idolatry
(kaiv thvn pleonexivan, h@ti"
ejstiVn eijdwlolatriva)83
3) A Reason--The Wrath of God: Because
God's wrath is coming upon people who do
the sinful expressions noted above,
believers should put them to death 3:6
b. Put Off: Paul exhorts the Colossians through
the imagery of clothing to take off their
former sinful conduct which includes
attitudes and words which divide the body
3:7-8
1) Imperatival Statement: Although the
Colossians used to conduct their lives
(walk) in sinful ways which will receive
wrath, they are now to put them all away
(off)84 3:7-8a
2) Examples of Former Life: Examples of the
sinful ways which the Colossians are to
put off are as follows: 3:8b
a) Anger (ojrghv)85
b) Rage (qumov")
c) Malice (kakiva)86
d) Slander (blasfhmiva)87
e) Filthy language from your Lips
(aijscrologivan ejk tou' stovmato"
uJmw'n)88
c. Stop Lying: Paul exhorts the Colossians to
stop speaking falsely to one another because
of the personal change which has occurred in
their lives, and because the former barriers
have been removed through the unifying work
of Christ 3:9-11
1) Imperatival Statement: Paul exhorts the
Colossians to stop lying to one
another89 3:9a
2) Reasons: The reasons the Colossians
ought to stop lying to one another is
because each of them has undergone a
personal change from who they were (in
Adam) to who they are (in Christ) and
because the former barriers of
relationship have been removed through
the unifying work of Christ 3:9b-11
a) Personal Change:90 The Reason the
Colossians ought to stop lying to
one another is because they have
put off the old man and put on the
new man91 3:9b-10
(1) Having Put Off: The reason
the Colossian ought to stop
lying to one another is
because they have put off the
old man with his practices92
3:9b
(2) Having Put On: The reason the
Colossians ought to stop lying
to one another is because they
have put on the new man which
is being renewed in knowledge
according to the creator's
image 3:10
b) No More Barriers: The reason the
Colossians ought to stop lying to
one another is because the social
barriers have been broken and they
are now unified through Christ:93
3:11
(1) National Barriers: There is
no longer Greek and Jew; there
is no longer circumcised and
uncircumcised
(2) Cultural Barriers: There is
no longer barbarian and
Scythian94
(3) Social Barriers: There is no
longer slave and free
(4) The Centrality of Christ:
Christ is presently all95 and
in all96
2. Positive Paraenesis--"Put On" Christ: As God's
very special people, Paul urges the Colossians to
cloth themselves with the graces that are
characteristic of Christ and thus to live their
lives as Christ would by interacting with one
another in a manner which promotes peace and unity
through love 3:12-17
a. Clothe Yourselves: As God's very special
people, Paul urges the Colossians to clothe
themselves in relationships with the graces
that are characteristic of the Lord resulting
in love and harmony in the body 3:12-14
1) Imperatival Statement: As God's holy,
chosen, and loved one's97 who have
already put on the new man (3:10), the
Colossians are to clothe themselves in
relationships with the graces which are
characteristic of the Lord 3:12a
2) Examples98 of Godly Characteristics:
The Godly characteristics which the
Colossians are to clothe themselves with
in their relationships with others are
as follows:99 3:12b
a) Heartfelt Compassion (splavgcna
oijktirmou')
b) Kindness (crhstovthta)100
c) Lowliness (tapeinofrosuvnhn)101
d) Gentleness (prau'thta)102
e) Longsuffering (makroqumivan)103
3) Means of Putting on The Godly
Characteristics: The Colossians are to
put on the graces of God by forbearing
with one another, forgiving one another,
and most of all loving one another 3:13-
14
a) Forbearing: The Colossians are to
put on the graces of God by
forbearing104 with one another
3:13a
b) Forgiving: The Colossians are to
put on the graces of God by
forgiving105 each other when one
has a complaint against another
just as Christ forgave them 3:13b-
c
(1) Statement: The Colossians are
to put on the graces of God by
forgiving each other when one
has a complaint against
another 3:13b
(2) The Model of Motivation is
Christ: The Colossians must
forgive one another just as
the Lord has forgiven them
3:13c
4) Crowning Grace--Love: The Colossians
are to crown the graces of Christ by
putting on love106 which brings about
perfect harmony107 3:14
b. Live as Christ: Paul urges the Colossians to
live their lives as Christ would by letting
the peace which Christ brought to the body
rule in the body, by becoming a thankful
people to God, by teaching and admonishing
one another in accordance with Christ's
instruction, and by doing all things in their
lives in accordance with the character (name)
of Christ 3:15-17
1) Let Christ's Peace Rule: Paul urges the
Colossians to let the peace of Christ
rule in their hearts because they were
called to be one body in peace 3:15a-b
a) Statement: Paul exhorts the
Colossians to let the peace of
Christ rule108 in their hearts109
3:15a
b) Reason: The reason the Colossians
should let Christ's peace rule in
their hearts is because they were
called to be one body in peace
3:15b
2) Become Thankful: Paul exhorts the
Colossians to become110 a thankful
people to God 3:15c
3) Let Christ's Word Dwell: Paul urges the
Colossians to let the word of Christ
richly dwell in them as they teach and
admonish one another in harmony 3:16
a) Statement: Paul urges the
Colossians to let the word of
Christ111 richly dwell in them as
they teach and admonish one another
3:16a
b) Means: Paul urges the Colossians
to let the word of Christ richly
dwell in them as they wisely teach
and admonish one another in harmony
with one another (e.g., with Spirit-
inspired psalms, hymns, and songs,
and by singing thankfully to God
with their whole being)112 3:16b
4) Do All Things in the Name of Jesus: Paul
urges the Colossians to do all things in
their lives (word and deed) in a way
which is consistent with the character
(the name) of the Lord Jesus Christ
giving thanks to God the Father through
Him 3:17
B. "Be Subject" in Household Life--Christ's Rule Should be
Evidenced within Households:113 Paul urges a
reciprocal responsibility to one another in households
in view of Christ as their Lord:114 wives & husbands,
children & parents/fathers, and slaves & masters 3:18-
-4:1
1. Wives & Husbands:115 Paul exhorts wives to submit
themselves to their husbands, and counters with
the obligation for husbands to love their wives
and not to become embittered against them 3:18-19
a. Wives: Wives are exhorted to submit
themselves to their husbands within the new
fellowship of those who own Christ as Lord
(as is fitting in the Lord)116 3:18
b. Husbands: Paul exhorts husbands to love
their wives and not to become embittered
against them 3:19
1) Love: Husbands are exhorted to love117
their wives 3:19a
2) Do Not Be Harsh: Husbands are exhorted
to not be harsh118 with their wives
3:19b
2. Children & Parents/Fathers: Paul exhorts children
to obey their parents in all that they do as that
which is acceptable to the Lord and counters with
an exhortation to fathers to stop stirring up
their children with the result that they may
become discouraged 3:20-21
a. Children and Parents: Paul exhorts children
to obey their parents in all that they do
because this is acceptable to the Lord 3:20
1) Obey: Paul exhorts children119 to
obey120 their parents in all things
3:20a
2) Reason--Acceptable: The reason (gaVr)
Paul exhorts Children to obey their
parents in all things is because this
obedience is pleasing (acceptable)121 to
the Lord 3:20a
b. Fathers and Children: Paul urges fathers to
stop provoking their children with the result
that they may become discouraged 3:21
1) Stop Provoking: Paul urges fathers122
to stop provoking123 their children
3:21a
2) Not Discouraged: Fathers are not to
provoke their children with the result
that they may become discouraged124
3:21b
3. Servants & Masters: Paul urges slaves to
completely obey their earthly masters from the
heart knowing that they will be judge by the Lord,
and counters by urging masters to treat their
slaves justly and fairly knowing that they too
will be accountable to the Lord as their judged
and Master 3:22--4:1
a. Servants:125 Paul urges servants to
completely obey their earthly masters from
their hearts doing their work as for the Lord
with the knowledge that He will reward them
for their service, and deal with their evil
3:22-25
1) Entire Obedience: Paul urges slaves to
give entire obedience126 to their
earthly masters 3:22a
2) From the Heart: Paul urges slaves not
to give their obedience only from an
external viewpoint, but from their heart
as they reverence (fear) the Lord127
3:22b
3) Work for the Lord: Paul urges slaves to
do their work from the heart (soul) as
for the Lord Christ and not just for men
knowing that the Lord will reward them
for their service 3:23-24
4) Warning: Paul also warns slaves that
the Lord will not overlook their evil,
but will repay them for wrong that they
do128 4:25
b. Masters: Paul urges masters to treat their
slaves justly and fairly knowing that they
too will be accountable to the Lord as their
Master and judge 4:1
1) Exhortation--Treat Justly and Fairly:
Paul exhorts masters (oiJ kuvrioi) to
treat their slaves justly and fairly129
4:1a
2) Motivation--Their Lord: The reason
masters are to treat their slaves justly
and fairly is because they know that
they too have a master in heaven130
4:1b
C. "Watch and Pray" in Earthly Life--Persistence in Prayer
and Right Behavior Toward Outsiders:131 Paul urges the
Colossians to persist in prayer for the Lord's return
as well as for Paul's gospel ministry and to be wise in
their behavior toward unbelievers taking every
opportunity with gracious, yet appealing words in
response to their questions 4:2-6
1. Intercession--Watching in Prayer for Themselves
and Paul: Paul urges the Colossians to persevere
in prayer for the Lord's return as well as
intercede for the gospel ministry through Paul and
those with him 4:2-4
a. Pray: Paul urges the Colossians to persevere
in prayer as they watch for the Lord's
return132 with thanksgiving133 4:2
b. Intercede: Paul urges the Colossians to
intercede in prayer for him and those with
him134, namely, that God might open up a
door135 for the gospel message136 and that he
might make it known as he should 4:3-4
2. Missionary Responsibility--Walking with
Unbelievers: Paul urges the Colossians to be wise
in their behavior with unbelievers by snapping up
every opportunity that comes with a gracious, yet
appealing word in response to their questions 4:5-
6
a. Walking in Wisdom: Paul urges the Colossians
to be wise in their behavior towards
unbelievers (outsiders)137 by snapping up
every opportunity that comes with them 4:5
b. Witnessing in Wisdom: Paul urges the
Colossians to speak in a gracious, yet
appealing138 way so that they might answer
the questions of others with knowledge139
4:6
V. Conclusion--Personal Greetings, Instructions, and
Benediction:140 Paul concludes his letter to the Colossians
by commending their own Tychicus and Onesimus, by sending
greetings from his Jewish and Gentile co-workers as well as
to the church of Laodicea and Nympha along with the church
in her house, by giving various instructions, and by praying
for God's grace to be upon the Colossians 4:7-18
A. Commendations: Paul commends Tychicus as a significant
partner in the ministry and Onesimus as a faithful and
loved brother 4:7-9
1. Tychicus:141 Paul commends Tychicus as a
significant partner in the ministry and reports
that he will inform them of all of the news
concerning Paul and the team so as to encourage
them 4:7-8
a. Commendation: Paul commends Tychicus as his
beloved brother, a faithful minister and a
fellow-servant in the Lord 4:7a
b. Report: Paul is sending Tychicus to report
all of the news concerning him and those with
him142 and to strengthen their hearts143
4:7b-8
2. Onesimus:144 Paul commends Onesimus as being one
of the Colossians' own whom he regards as faithful
and loved, and who will report everything
concerning Paul to them along with Tychicus 4:9
a. Commendation: Paul commends Onesimus who is
coming with Tychicus as being faithful, a
beloved brother, and one of the Colossians
4:9a
b. Report: Paul again reports that Onesimus and
Tychicus will tell them all that is happening
with them in Paul's imprisonment (Rome) 4:9b
B. Greetings: Paul sends greetings from the Jewish and
Gentile co-workers among him as well as to the brothers
at Laodicea, and to Nympha and the church in her house
4:10-15
1. Jewish Greetings: Paul sends greetings from the
few Jewish-Christian co-workers among him who
provide him comfort--Aristarchus, Mark, and Justus
4:10-11
a. Aristarchus:145 Aristarchus, Paul's fellow-
prisoner, sends the Colossians greetings
4:10a
b. Mark:146 Mark, the cousin of Barnabas, sends
the Colossians greetings and the Colossians
are to welcome him in accordance with the
instructions which they have already received
if he comes to them 4:10b-c
1) Greeting: Mark, the cousin of Barnabas
sends the Colossians greetings 4:10b
2) Welcome Mark: The Colossians are to
welcome Mark if he comes to them in
accordance with the instructions which
they have already received 4:10c
c. Jesus/Justus: Jesus who is called Justice
sends the Colossians greetings 4:11a
d. Jewish Summary: Aristarchus, Mark, and
Justice are the only Jewish Christians among
his fellow-workers for God's kingdom, and
they have been a comfort to Paul 4:11b
2. Gentile Greetings: Paul sends greetings from his
Gentile co-workers among him--Epaphras, Dr. Luke,
and Demas 4:12-14b
a. Epaphras: Paul sends greetings from Epaphras
who is one of the Colossians and commends him
as a servant of Christ who ministers on
behalf of those in Colossae, Laodicea, and
Hierapolis 4:12-13
1) Greeting: Paul sends Greetings from
Epaphras who is one of the Colossians
and a servant of Christ Jesus 4:12a
2) Commendation: Paul commends Epaphras as
always being in prayer for the
Colossians that they may stand perfect
in God's will and that he works
tirelessly for them as well as for the
Laodiceans and those at Hierapolis
4:12b-13
a) Prayer: Paul commends Epaphras as
one who is always striving in
prayer for the Colossians that they
may stand perfect and be filled
with all that is God's will 4:12b
b) Work: Paul vouches for Epaphras
that he works tirelessly for the
Colossians and for those at
Laodicea and Hierapolis 4:13
b. Dr. Luke: Paul sends greetings from their
mutual friend Luke, the doctor 4:14a
c. Demas: Paul sends greetings from Demas
4:14b
3. Paul's Greetings: Paul sends his greetings to the
brothers at Laodicea, as well as to Nympha and the
church in her house 4:15
C. Instructions: Paul instructs the Colossians to switch
letters with the church at Laodicea, to urge Archippus
to complete the ministry which he received in the Lord
and to remember Paul's bonds 4:16-17
1. Exchange Letters: After the Colossians have read
this letter among them that are to give it to the
church in Laodicea to read and are to read the
letter sent by Paul to Laodicea147 4:16
2. Tell Archippus: Paul urges the Colossians to tell
Archippus to complete the ministry which he
received in the Lord 4:17
3. Remember Bonds: As Paul writes the greeting in
his own hand he urges the Colossians to remember
his bonds148 4:18a
D. Benediction: Paul prays that God's grace might be with
the Colossians 4:18b
___________________________
1 This outline is a composite adaptation of several outlines
by Stanley D. Toussaint, "Colossians" (unpublished class notes in
308 Pauline Epistles and Revelation, Dallas Theological Seminary,
Fall 1983), pp. 5-6; Curtis Vaughan, "Colossians," in Expositor's
Bible Commentary, pp. 170-171, Herb Bateman, "Introductory
Matters for Colossians" an unpublished paper, Peter O'Brien,
Colossians, Philemon, p. liv, and my own work in the book of
Colossians.
2 Paul seems to be establishing his credentials with a
congregation who did not know him personally.
3 This would be significant in light of the attacks by the
false teachers who were bringing the Colossians' relationship
with God into question as the false teachers sought a closer one
through their religious activities.
4 See Colossians 1:27. This hope was part of the gospel
which was preached to them (1:23).
5 Paul is foreshadowing his arguments against the heresy.
This gospel is "true" and has spread world wide as opposed to the
limited circle of the Colossian heresy!
6 The gospel probably came from Ephesus through Epaphras
(Acts 19:10). Epaphras then reported about the welfare of the
church to Paul.
7 The term is plhrwqh'te.
8 The term is ejpivgnwsin.
9 Again, the content of this prayer should be seen in view
of what the false teachers are promoting through their religious
exercises. Paul is praying for a more intense knowledge
(ejpignwsi") than the false teachers' knowledge (gnwsi"). Paul's
prayer is for a knowledge which leads to godly living in
accordance with wisdom and the Spirit, rather than the
theoretical knowledge of the false teachers.
10 An infinitival construction indicates the purpose for
which the readers are to be filled with knowledge (to walk
worthily), and four participles define more precisely what is
involved with walking worthily.
11 Though not developed at this point in the letter, all of
these are in contrast to the effects of the false teachers'
"wisdom".
12 This is in contrast with the works (religious asceticism
and false humility) of the false teachers
13 These descriptions (endurance, joy, patience) hint at the
enabling of the Holy Spirit who indwells believes and enables
them to be obedient (cf. Galatians 5).
14 Many understand verses 12-14 to be in the style of a
confession with its first person plurals ("we" and "us").
15 Most NT scholars consider Colossians 1:15-20 to be a pre-
Pauline "hymn" (or creed) which he incorporated into his letter.
It is true that the verses are in hymnic style. This is
especially seen when the exalted language of 1:15-20 (without
personal references) is compared against the direct speech of
1:21-23 (with personal references).
But it is not necessarily true that the verses are pre-
Pauline. It could be that Paul was using a hymn which he had
earlier composed with interpretative additions or expansions in
view of his audience, or that Paul is expressing his beliefs
about Christ in a hymnic style making use of a method which his
readers would appreciate (cf. O'Brien, Colossians, pp. 40-42).
16 The phrase is eijkwn tou' qeou'. In Jesus the very
nature and character of God have been perfectly revealed (cf.
John 1:18; 2 Cor. 4:4,6; cf. 3:18; Heb. 1:3)
O'Brien understands image to include the Hellenistic-Jewish
background of "wisdom" as the expression of divine revelation
("The LORD possessed me at the beginning of His way before His
works of old [Proverbs 8:22, NASB];"For she is a breath of the
power of God, and a pure emanation of the glory of the Almighty
[Wisdom 7:25, RSV; cf. John 1:4; Heb. 1:3]; Colossians, pp. 43-
44).
The term describes a derived likeness like a photograph--not
an accidental likeness. It is an image derived from God. It is
an image like on the coins of Caesar (cf. John 1:18; 14:9; 2 Cor.
4:4,6). Jesus is (ejstin) the eternal image!
17 The term is prwtovtoko". Contextually this term cannot
include Christ among created things as the "eldest" of creation
(cf. Rom. 8:29; Col. 1:18 where protovtoko" is used of a person
in a class ["brethren", "dead"] and the class is plural) since in
the next verse He is the one through whom the whole creation came
into being (Col. 1:16).
Here the term is used with creation (prwtovtoko" pavsh"
ktivsew") making Jesus distinct. Also, if Jesus is the "first
born of creation" as one of many, then how can he be unique
(monogonh). Therefore, it looks at temporal priority and
sovereignty of rank as a title which emphasizes that Jesus is the
heir of creation--like the first-born of a family (cf. Heb. 1:2;
LXX Ps. 89:27 ["I also shall make him My first-born, the highest
of the kings of the earth"]; cf. also Ex. 4:22; TDNT 6:873-876).
As O'Brien writes, He is both prior to and supreme over that
creation since he is its Lord" (Colossians, p. 45).
18 Paul expresses an exhaustive sense for "all things" when
he writes in merisims which are in Hebrew parallelism:
"In heaven and on the earth,"
"visible and invisible,"
Now Paul emphasizes that even the cosmic-angelic powers
(whether good or evil) were also created by Christ (cf. Rom.
8:38; 1 Cor. 15:24; Eph. 1:21): "thrones or dominions or
principalities or authorities." This would have specific
allusion to the Colossian heresy.
This verse is a fatal blow to any theory of emunations.
19 The aorist passive tense communicates that God was the
Creator and that this occurred as a historical fact (ejktivsqh
taV pavnta). The perfect tense of this verb in its next
occurrence (e@ktistai) focuses upon creation's continuing
existence.
The phrase "in Him" (ejn aujtw'/) could have an instrumental
sense (through Him and thus = to di= aujtou', but this is
employed below), or perhaps the sense of "sphere" (in his sphere
or realm, cf. Eph. 1:4).
In the sense of "wisdom" Christ is the master workman of
Creation (cf. Prov. 8:30).
20 The Greek is di= aujtou' --Jesus is the instrumental
cause of creation (cf. Jn. 1:3; 1 Cor. 8:6).
21 The Greek is eij" aujtoVn with the sense of unto him or
for him.
22 The Greek is proV pavntwn communicating Jesus' temporal
priority to the universe. There was never a time when he was not!
23 The Greek is kaiV taV pavnta ejn aujtw'/ sunevsthken
affirming that Jesus is the sustainer of the universe and the
unifying principle of life. The verb is in the perfect tense
emphasizing that Jesus' sustaining work has occurred and is on-
going (cf. Heb. 1:2-3).
24 See 1 Corinthians 15:20, 23.
25 The clause is a purpose clause (i@na).
26 O'Brien writes, "The hymn had previously asserted
Christ's primacy in creation; it now mentions his primacy in
resurrection. In both new creation and old the first place
belongs to him alone" (Colossians, p. 51).
27 The fullness, plhvrwma, most probably refers to God in
all of his fullness and is the subject of the verb "to dwell."
God in all of His divine essence and power chose (was pleased) to
take up residence in Christ.
28 The Greek term is ajpokatallavxai. Although God is the
one who initiated the reconciliation, it is all things that need
to be reconciled to Him (and not Him to all things).
That "all things" have been reconciled does not mean that
nothing in creation will be lost. The "all things" refers to
everything in its scope. The sense is that the universe has been
brought back into its divinely created and determined order
(O'Brien, Colossians, p. 56). Much has received that
reconciliation voluntarily but some (evil angels, and unredeemed
men) receive it in an imposed, compulsorily manner. They will
submit to Christ as Ruler! They were defeated at the cross.
29 Through the resumption of the language of direct speech,
the Apostle Paul interprets and applies statements of the hymn to
the readers.
30 These three terms may be cultic in nature contributing to
the image of the Colossians as unblemished sacrifices. However,
it is also possible that the point is a judicial one--especially
in view of the last term (irreproachable, ajnevgklhto"). Paul's
point is that he desires to present the Colossians in a perfect
state.
31 This is a conditional statement (ei! ge ...). While it
is a "simple condition" assuming that reality of the premise--
that they will continue (Dana and Mantey 275, p. 289), the use
of the particle gev emphasizes the conditional aspect of ei!
(Ibid., 229, p. 260).
Therefore, Paul assumes that they will continue in the
faith, but offers a true warning that they will not be blameless
if they do not continue. While this may seem at first to fly in
the face of reconciliation (see O'Brien, Colossians, p. 69), it
does agree with the doctrine of the Judgment Seat of Christ (1
Corinthians 3; Luke 19). Here however, Paul is encouraging the
Colossians to not be led astray in their faith, and is assuming
that they will respond well to this exhortation. In the
following verse Paul will emphasize that his ministry is to
present believers morally and doctrinally pure.
32 The term is pavqhma meaning "suffering," "affliction," or
misfortune" (cf. Rom. 8:18; 2 Cor. 1:5-7; Phil 3:10; 2 Tim. 3:11;
Heb. 2:9; 10:32; 1 Pet. 1:11; 4:13; 5:1-9). Paul uses the term
to describe the afflictions in which all Christians participate
as part of the sufferings of Christ (Rom. 8:18; 2 Cor. 1:5-7; cf.
Phil. 3:10).
33 This verse has been interpreted in several ways: (1)
there is still some lacking in the vicarious sufferings of Christ
which must be supplied by the apostle; but see 2:13,14; cf. 1:12-
14, 19-22; Heb. 9:27-28; 1 Pet. 3:19, (2) the genitive is
objective meaning suffering for the sake of Christ; but this does
not explain the phrase "what is lacking", (3) the genitive is a
genitive of quality referring to sufferings which resemble those
of Christ; but this again does not explain "what is lacking, (4)
Paul's suffering is a mystical union with Christ, but how does
this leave some lacking, (5) the sense is apocalyptic identifying
the sufferings with the "woes of the Messiah" which were
inaugurated with the death of Christ but will continue until
messiah returns (cf. Acts 14:22; 1 Thess. 3:3,7; Rom. 8:17,38-
39). As O'Brien writes, "Though presently exalted in heaven
Christ continues to suffer in his members, and not least in Paul
himself" (Colossians, p. 80; cf. Acts 9:16; 13:47; Isa. 49:6).
Christ has left the church to suffer, but this is not
atoning, redemptive: (1) Sufferings--afflictions (qliyewn) is
never used of Christ's sufferings on the cross, (2) Christ's
vicarious sufferings were completed (Heb. 9:27-28; 1 Pet. 3:18),
(3) This concept is elsewhere in the NT (2 Cor. 1:5-7; 4:10;
Phil. 3:10; Acts 9). We are those who continually experience the
push of evil against us as Christ's representatives (the body),
just as He (the Head) felt it. This will occur until the return
of Christ in the outworking of victory over evil.
34 Acts 9; cf. Romans 15:19. As O'Brien writes, "Paul's
comission [sic] to make the Word of God fully known has led to
the ministry of that Word, through his associate Epaphras, at
Colossae and thus make the Colossians beneficiaries of his
apostolic commission, even though he had not visited them in
person" (Colossians, p. 83)
35 The term is musthvrion describing a secret, or something
which was previously hidden, but now is made known. It is not
the existence of the church so much as the nature of the church
(e.g., one body comprised of Jews and Gentiles). Here it is
expressed as God indwelling both Jews and Gentiles
indiscriminately which is an assurance of our future hope.
36 Paul is not arguing that the mystery was only partially
revealed in the OT, but that it was not revealed at all in the OT
(cf. Col. 1:26; Eph. 3:5). Its foundation is with the NT
prophets and apostles, not the OT. See Hoehner, "Ephesians" in
BKC for a further discussion (p. 629).
37 See also Romans 16:25-27; 1 Corinthians 2:6-10; Ephesians
3:4-11.
38 The mystery was not that Gentiles would be saved since
the OT spoke of that, but that believing Jews and Gentiles would
be joined together (cf. Ephesians 3:6).
Christ in them is the center of the mystery. It is Christ's
indwelling which makes the disparate bodies into one!
39 Paul uses the pronoun "we" to describe the work of
himself and his colleagues--especially those coworkers like
Epaphras who brought the gospel to Colossae (1:7-8).
40 Paul's ministry was evangelistic and discipleship
oriented.
41 These following verses express the goal of this letter,
and thus explain the applicational section which Paul picks up in
chapters 3--4. The false teachers are threatening unified living
under the work of Christ (in the home and toward outsiders).
Paul is correcting the erroneous instruction which could lead the
church astray, and then reaffirming their orderly Christian life
and stable faith under the proper view of Christ.
42 No doubt the false teachers are producing a disunity as
they seek this deeper knowledge of Jesus. Paul is affirming that
the knowledge of Jesus comes through the experience of his work
of unification through love.
43 Verses 6-7 are pivotal summarizing much of what has
preceded and setting forth the positive instruction which serves
as the basis for the attack on the heresy. In these verses the
apostle instructs the readers about true Christian behavior
before dealing with the false teaching. It seems that one must
first know the truth before one can deal with error.
44 One's method of justification determines one's method of
sanctification. As the Colossians began the Christian life by
submitting to Christ as Lord they were now to go on living under
that lordship as those incorporated into him (in Him [Christ]).
45 Paul uses the image of a tree and thanksgiving as in
1:10. The first three verbs are all passive emphasizing that God
is the one who is at work in them.
46 The first two verbs come from a comparison with a tree.
One is to conduct one's life according to their foundational
beginning in Christ which can be built upon.
47 See Paul's prayer in 1:10-12. This thanksgiving probably
relates to all of the things that God has done in their past. If
there is not a clear understanding of God's great deliverance,
then it is unlikely that there will be joy and thanksgiving by a
believer.
48 The term is sulagwgevw (only here in the NT) meaning "to
carry off as booty," or " as a captive"
49 The term is filosofivai. Perhaps Paul uses this term
because it was used by the false teachers themselves in a
positive way. Paul clarifies their philosophy as being full of
"empty deceit" (kaiv kenh'" ajpavth"). He is not against all
philosophy, but a certain kind of philosophy which is empty as
opposed to the "riches" and "treasures" of wisdom and knowledge
in Christ (1:27; 2:3).
50 This was a teaching which was passed onward from teacher
to teacher and may have included "sacred initiation rites". This
may have specific reference to the Jewish traditions
(Mishnah/Talmud) which were to be a "fence around the Law".
51 The Greek is stoicei'a tou' kovsmou which may have
reference to the "ABCs" fundamentals of the world including
spirits of the universe, all basic teachings, or the Law (cf.
Gal. 4:3,9).
52 See 1:19.
53 "It is in union with Christ alone that they posses this
fullness already" (O'Brien, Colossians, p. 113). Therefore, they
need not pay respect to the angelic beings since Christ is their
head.
54 See the Pauline parallel in 1 Corinthians 15:3-5.
55 The phrase "by putting off the body of flesh in the
circumcision of Christ" may have two possible meanings: (1) it
refers to the Pauline teaching of "putting off the old nature
(cf. Col. 3:9; Rom. 6:6; 7:24) affirming that baptism has
replaced circumcision, or (2) it refers to the death of Christ
affirming that the circumcision is metaphorical of Christ's death
which then divested the principalities and powers. As O'Brien
writes, "Assuming the two phrases, 'in the stripping away of the
body of flesh' and 'in the circumcision of Christ,' are
constructed alike (by regarding the two genitives as objective),
then the meaning is that the body of flesh was stripped off when
Christ was circumcised, that is, when he died; the whole
statement is 'a gruesome figure for death' (Beasley-Murray,
Baptism, 152). Here is a circumcision which entailed not the
stripping off of a small portion of flesh but the violent removal
of the whole body in death" (Colossians, p. 117).
56 "In the uncircumcision of your flesh."
57 O'Brien writes, "But these spiritual powers had not been
annihilated. In that triumphal procession they were visible.
They continue to exist, inimical to man and his interests (Rom
8:38, 39). Nevertheless they are powerless figures unable to
harm the Christian who lives under the lordship of Christ. How
foolish is it then for the Colossians to think, as the false
teachers want them to, that they needed to grovel before these
weak and beggarly elements as though they controlled the lines of
communication between God and man" (Colossians, p. 133).
58 An outline or a sketch in contrast to reality (cf. Heb.
4:9) where the sabbath is a picture of God's Millennial rest (cf.
also John 5).
59 Paul is affirming that the adherence to the code of the
Mosaic Law was transitory until the coming of Christ and His new
order. It is through a relationship with Christ that one finds
full closeness with God now, not through cultic observances.
60 It seems that through the practice of "self-abasement"
(as a prelude to receiving heavenly visions) and the "worship of
angels" (which may not be an objective genitive, but a subjective
one, e.g., worship which angels perform) was to have visions
("entering") which gave one a close experience with God (cf. F.
F. Bruce, "Colossian Problems Part 3: The Colossian Heresy":
Bibliotheca Sacra 141 (1984): 194-208). The above terms were
probably "catch-words" of the deceptive philosophy of the false
teachers.
61 See 2 Corinthians 12:4.
62 O'Brien writes, "The application to the Colossian
situation is clear: The false teacher who does not depend on the
head has no contact with the source of life and nourishment, and
does not belong to the body. The community must realize that they
must remain in living union with Christ as the head. Let them
not be drawn off or enticed away by the appeal of the false
teachers to their heavenly experiences" (Colossians, p. 148).
63 The believer's death was already discussed above (2:11).
Now Paul develops the false-teachers approach to this doctrine.
The phrase is stoiceivwn tou' kovsmou again. It is
difficult to be sure what Paul has in view. Perhaps the code of
the Law above, or the provision of spiritual beings to bring one
close to God, or more broadly, any foundational system to bring
one closer to God--"regulations" here (ABCs, cf. Gal. 4:9; Heb.
5:12; Col. 2:8)..
64 These seem to have reference to food regulations. Could
this not be the Jewish code of the Law again which is used in an
ascetic manner?
65 See Isaiah 29:13 (LXX).
66 The false teachers affirm that they have freely chosen
this form of worship, but they are wrong is Paul's point.
67 This is a pivotal paragraph which rounds off what has
been said concluding Paul's polemic and presents the correct way
for believers to walk.
68 See Colossians 2:12.
69 They are to participate in their resurrection life
through Christ. Also there is an eschatological sense involved.
They are to seek their future position with Him in the age to
come which has been inaugurated.
70 See Psalm 110:1. It seems that the rule of Messiah has
been inaugurated. Since Jesus is in a place of supreme
authority, no principality or power can prevent a believer's
access to Him. Therefore, Paul urges the Colossians to continue
to aim at their resurrection life with Christ.
71 Paul desires for the Colossians to be focused in their
will upon Christ and His instruction (sober consideration and
firm purpose) rather than upon visionary experiences of heavenly
mysteries through the false teachers.
72 See Colossians 2:11,12,20; Romans 6.
73 The phrase is kevkuptai suVn Cristw'/. While this may
mean that the new life of Christians is a secret to be uncovered,
another more probable sense is that the new life of Christians is
already in heaven stored up with Christ (2:3; cf. Eph. 2:6 ). As
O'Brien writes, "our life is hidden with Christ because we died
with him and have been raised with him to new life; 'in God'
because Christ himself has his being in God and those who belong
to Christ have their being there too .... Centered in God means
that the hidden life is secure, unable to be touched by anyone"
(Colossians, p. 166).
74 This begins a lengthy paraenetic section of the epistle.
With insight O'Brien writes, "Four distinctive catchwords of
early Christian catechesis are found at the head of their
respective paragraphs: 'put to death' (3:5-11; cf. also 'put
off,' v 8); 'put on' (3:12-17); 'be subject' (3:18-4:1) and
'watch and pray' (4:2-6)." (Colossians, p. 174).
The exhortations of 3:1-4 ("Seek the things above" and Set
the mind on the things above") have their specific expression in
the imperatives which follow. To seek the things above, one must
be involved in spiritual warfare below; one must put to death
sinful propensities and pursuits, and allow the new nature to
find outward expression in a godly life (Ibid., pp. 175-176).
75 "Therefore," refers back to the context of 2:20--3:4 and
3:3-4 in particular.
76 This recalls the union with Christ in his death above
(2:20; 3:3; cf. 2:11-12).
77 More literally "the things on earth" picks up the
language of 3:2. Also "members" (taV mevlh) is best understood
against the background of "the body of sin" in 2:11 which has
been stripped off in the circumcision of Christ (O'Brien,
Colossians, p. 176).
By talking about the "things on the earth" Paul is referring
to a believer's old life. His "members" refer to refer to the
sins which his members committed (e.g., a metonomy of the cause
for the effect).
Therefore, to put to death the members which are upon the
earth is to cease doing evil in relationships by a changing of
the will, or attitude of mind (cf. Rom. 6:11). It is a dying to
self when self stands to do evil to others (see the list which
follows). It is not a mortification of the flesh" in a
traditional ascetic manner (e.g., not enjoying oneself so as to
gain control over the body or to acquire merit).
78 There is a progression in this vice-list from outward
manifestations of sin to inward cravings of the heart (the inner
springs of evil).
79 This term can describe a broad range of sexual
misbehavior including fornication, incest, temple prostitution,
etc. (cf. Lev. 17--18).
80 Although the term generally means moral uncleanness, it
denotes moral sexual conduct when used with porneiva. The
meaning of porneiva is developed through this term and the next
two.
81 This is descriptive of shameful passion which leads to
sexual excess (cf. 1 Thess. 4:5; Rom. 1:26).
82 When desire is modified by "evil" one has evil desire
which may than be extended toward its object (cf. Matt. 5:28; Mk.
4:19). This is an expression of sin which dwells within.
83 While it is very possible that the coveting here has its
reference to a desire to lay one's hands on material things, it
is also possible in view of the context that the focus is upon
sexual overtones (cf. the cognate in 1 Thess. 4:6). If it is
descriptive of the sexual, than this is a strong statement that
God considers such activity to be idolatry--an honor of that
which leads one away from God. Could this be related to people
being in the image of God?
84 The term is ajpotivqhmi meaning to "put off" or "put
away" as in clothing (Acts 7:58) Paul is urging the Colossians
to discard their old repulsive habits like a set of worn-out
clothes.
85 Anger and rage go together. Perhaps the former is a more
settled feeling of hatred and the latter is more of an outburst
of passion, but they are in essence the same thing, and are
destructive of harmony in the body (Eph. 4:31).
86 This term is also descriptive of an evil force which
destroys fellowship. It seems to include evil speech (cf., Rom.
1:29; Eph. 4:31). It may be an intention to harm through slander
and abusive language.
87 This term means "slander," "defamation," "blasphemy,"
(BAG, 143). This is an attempt to vilify either man or God by
lies or gossip (cf. Titus 3:2).
88 This may well be obscene speech or abusive language.
Such language ought to be stopped before it comes out.
89 This may well come out of the above discussion on slander
and filthy language.
90 Here Paul is addressing their position (cf. Col. 2:6-7,
16--3:4). These participles are expressed as infinitival
imperatives in Ephesians 4:22-24.
91 This is not only an individual reference discussing the
Christian's nature, but is also a corporate reference discussing
his placement in humanity (e.g., in Adam" or "in Christ).
92 The Old man is the whole personality of a man ruled by
sin (see Romans 6:6; Ephesians 4:22).
93 See 1 Corinthians 12:13; cf. Galatians 3:28
94 For the Greeks those who could not speak Greek were
considered barbarian (cf. Rom. 1:14). The "Scythian" seems to
represent the lowest kind of barbarian who was probably a slave
from a wretched class of people possibly from the Black Sea area.
95 Or more paraphrastically "absolutely everything" or "all
that matters."
96 Christ indwells all members of the new man regardless of
race, class, or background (cf. Col. 1:27; Gal. 2:20; 4:19).
97 These descriptions are used of Israel and of Christ
emphasizing the Colossians' identification with God.
98 This five-fold list of grace characteristics is in
balance with the vice-lists above (3:5,8).
99 These are in fact characteristics or graces and actions
used of God Himself. This may explain Paul's exhortation to "put
on the Lord Jesus Christ" in Romans 13:14.
100 Goodness, kindness, generosity.
101 This term was used earlier in the letter to describe
"self-denial" in accordance with the false teaching. Here it has
the sense of lowliness or humility (cf. Eph. 4:2; Phil. 2:3; 1
Pet. 5:5; Matt. 11:29).
102 The term means "gentleness," "humility," or "meekness"--
not out of weakness, but out of a consideration for others and a
willingness to waive one's rights.
103 As O'Brien writes, "It denotes that 'long suffering'
which endures wrong and puts up with the exasperating conduct of
others rather than flying into a rage or desiring vengeance"
(Colossians, p. 201).
104 The term means "to endure," "put up with," "bear with."
105 The term expresses a show of grace, carizovmenoi, and
the participle is in the present tense with the sense of
unceasing, unwearying forgiveness (Matt. 18; Luke 17).
106 The term is ajgavphn and it is another object of the
imperative "to put on" in 3:12.
107 The term is one for perfections (teleiovthto"). Paul is
not interested so much in a personal perfection as in the
maturity of a body who shows love to one another.
108 The term is brabeuvw having in its field of meaning the
sense of a judge, or umpire, who presides over and presents
prizes at games. Paul is urging the Colossians to allow the
peace which Christ has brought upon the body to be the judging
factor in their hearts as they deal with disputes in the body.
109 This is not an exhortation toward an existential
relationship with Christ (e.g., a peaceful disposition, or an
inward peace of the soul). Rather it is an exhortation for one
to allow Christ to be present and to rule in one's heart (the
center of one's will, thoughts, and/or emotions) during disputes.
110 The exhortation reads, eujcavristoi givnesqe, rather
than eujcavristoi ejste. The imperative draws attention to the
constant striving after this exalted goal as something not yet
attained. Although the content of thanksgiving is not provided
explicitly, it is quite possible contextually that the context is
the peace which Christ has brought about in such a diverse body.
Paul is exhorting the Colossians to not fight in such a way which
destroys the body, but to become thankful for the unity of such a
diverse body.
111 This is probably an objective genitive with the sense of
the message that centers on Christ--e.g., the gospel. It is the
sacrificial work of Christ in the Gospel that is to live within
them as they teach and admonish one another. They are to
remember that all find their measure of worth at the foot of the
cross.
112 See also Ephesians 5:19.
113 This unit includes three pairs of exhortations. The
issue at hand is attitudes of one person in the body to another.
This type of unit is called a "house-table" in the literature
(haustafel in German, meaning a list of rules for the household).
The movement is from the closest relationships to the more
distant ones (i.e., couples to slaves & masters).
Each unit states the party, has a reciprocal exhortation in
the imperative, and the reason or motivation for the behavior
(except for those to husbands and fathers). The exhortation to
slaves (22-25) is expanded breaking the sequence somewhat
(O'Brien, Colossians, p. 219-220). For parallels see 1 Timothy
2:8-15; 6:1-2; Titus 2:1-10; 1 Peter 2:18--3:7; Ephesians 5:22--
6:9.
As O'Brien writes, "Perhaps the devotees of the false
teaching at Colossae were indifferent to mundane and domestic
affairs. If so, then Paul has to indicate to the congregation
that this teaching is pernicious, and that the Colossians are to
be recalled to the simple duties of family life. The apostle has
already summoned his readers to 'set their minds on things that
are above' (3:2), for a life ruled from above where Christ is
reigning is precisely a life in marriage, parenthood and everyday
work. Right behavior in these areas is the proper outworking of
seeking the things above (Ibid., p. 233).
114 See 3:18,20,24,25; 4:1.
115 O'Brien writes, "In each case the subordinate member is
mentioned first and is exhorted to be subject (uJpotavssomai) or
to obey (uJpakouvw). Wives, children and slaves are addressed
equally with their husbands, fathers and masters. They too are
ethically responsible partners who are expected to do 'what is
fitting in the Lord' just as the male, the father and the free
man. But the exhortations to subordination do not stand alone;
immediately the second member of each pair is addressed and
reminded of his responsibilities. The twin admonitions stand
together and the first ought not to be interpreted apart from the
second ..." (Colossians, p. 220).
116 The verb is in the middle voice: uJpotavssesqe. Wives
are being exhorted to continue to place themselves under the
influence of their husbands in accordance with Christ's design.
117 The obligation of the wife finds its counterpart in this
charge to her husband. The verb for love is ajgapa'te. This
term speaks of more than affection ( fileVw) or even sexual
attraction (ejravw) but of unceasing care and loving service for
her entire well being. This love is exemplified in Ephesians
5:25-33.
118 The Greek kaiV mhV pikravinesqe proV" aujtav". This is
the negative form of the positive injunction (antithetical
parallelism?). The sense is to become embittered, incensed, or
angry.
119 These are children (TaV tevkna) who are probably still
growing up and under the care of their parents (cf. Eph. 6:4)
120 This injunction is not in the middle voice as above with
wives, but in the active imperative (uJpakouvete) meaning
absolute obedience. This is strengthened by the phrase "in all
things."
121 See Titus 2:9; Romans 12:1,2; 14:18; 2 Corinthians 5:9;
Ephesians 5:10; Philippians 4:18; cf. Col. 1:10.
122 While the term is one for fathers (oij patevre") is
could also have the sense of parents (cf. Heb. 11:23). There is,
however, probably an emphasis upon fathers.
123 The the verb is a present imperative prohibition
demanding that the action then in progress be stopped (mhV
ejreqivzete). The verb is employed positively in 2 Corinthians
9:2 "your zeal has stirred up most of them." Here is a "stirring
up" so as to irritate perhaps by nagging, deriding, or even
ignoring them.
124 The term is ajqumw'sin denoting the loss of heart, or a
becoming timid. Paul does not wish for the children to become
discouraged as they try to please their parents--especially
fathers. The positive counterpart is in Ephesians 6:4.
125 "Paul is addressing the tension between the freedom
given in Christ (cf. 3:11) and the 'slavery' in which Christian
slaves are to continue to serve their earthly masters (cf. 1 Cor.
7:21-24)" (O'Brien, Colossians, p. 226).
126 The Greek is like that with children (uJpakouvete kataV
pavnta).
127 Again, the fear of the Lord is the beginning of
knowledge and wisdom (Prov. 1:7; 23:17).
128 This will be at the judgment seat of Christ when evil
works will result in a loss of reward (cf. Luke 19:11-27; 2 Cor.
5:10; Rom. 14:10-12; 1 Cor. 3:12-15; 4:4,5).
129 Although Paul does not command the masters to free their
slaves he does exhorts them to do that which is just and fair
(toV kivkaion kaiV thVn ijsovthta). They were to treat them in
accordance with what was right, and to treat in an even-handed,
impartial, fair way--perhaps even as equals.
130 The motivation for slaves and masters is really the same
at this point. Both will be judged by The Judge--Christ Jesus.
Therefore, both have the same standard of conduct toward one
another.
131 This unit in Colossians is parallel to the close of
paraenetic sections in other Pauline letters (cf. 1 Thess. 5:12-
22; Gal. 5:25--6:6; Phil. 4:8-9). Unlike the above household
exhortations, these are for the entire congregation.
132 Perhaps the prayer itself was to be for the coming of
the Lord's kingdom (Matt. 5:9-10; 1 Cor. 16:22; cf. Rev. 22:20).
133 Perhaps this is again a thankfulness for the deliverance
which the Lord has already brought to pass in their lives through
redemption (cf. 3:15,16).
134 Probably Timothy (1:1), Epaphras (4:12,13) are included
in this.
135 This is a pray that God would make a provision of
opportunity by giving him a field in which to work (cf. 1 Cor.
16:9; 2 Cor. 2:12; Acts 14:27).
136 The mystery of Jews and Gentiles in one body (cf. 1:26;
2:2) for which he is imprisoned by the hostility of the Jews
(Acts 22--28).
137 The term is e!xw. Perhaps these "outsiders" are
actually the false teachers.
138 Seasoned with salt could well have the Jewish sense of
wisdom involved (e.g., the Torah was like salt). In this case
Paul would be saying that one should speak in wisdom. One is to
speak the right word when one asks a question.
139 It seems that this is how Paul desires for them to
address the false teachers.
140 Notice this same form in 1 Corinthians 16:19-24; Romans
16:1-23; Philemon 23-25; Philippians 4:21-23; and Ephesians 6:21-
24).
141 See also Acts 20:4; 2 Timothy 4:12; Titus 3:12.
142 Much communication was done by word of mouth in the
ancient world. While this letter contained more of the urgent
and doctrinal matters, personal remarks would be passed on
orally.
143 This strengthening would have probably been through
admonishing the congregation with Paul's teaching.
144 This is probably the same Onesimus as in Philemon 10.
145 He was a Macedonian of Thessalonica (see Acts 19:29;
20:4; 27:2).
146 This is John Mark of Acts 12:12,25; 13:13; 15:36-41;
Philemon 24; 2 Tim. 4:11; 1 Pet. 5:13.
147 There are several views about this letter: (1) it was a
letter written from Laodicea to Paul but this is improbable, (2)
it was the epistle to the Ephesians (this is very possible even
through O'Brien discounts it since he understands Ephesians to
have been written after Colossians, but there is not agreement on
this, and it is difficult to tell), (3) it was Philemon, but
Philemon lived at Colossae, (4) it was a letter which did not
survive (see O'Brien, Colossians, pp. 257-259).
148 This may well mean to make mention of him in prayer, to
call him to God's remembrance (LXX 2 Sam. 14:11; Ps. 62:6; cf.
6:5).
©1996 David Malick, http://www.bible.org. Anyone is free to reproduce this
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