The Preeminence and All-Sufficiency of Jesus Christ

A Brief Exposition of Colossians

by

Malcolm Webber, Ph.D.

Published by:

Strategic Press

Division of Strategic Global Assistance, Inc.

2601 Benham Avenue

Elkhart, IN 46517

U.S.A.

(219) 295-4357

www.sgai.org

All Scripture references are from the New International Version of the Bible, unless otherwise noted.

The Purpose of This Exposition

“The Levites…instructed the people in the Law while the people were standing there. They read from the Book of the Law of God, making it clear and giving the meaning so that the people could understand what was being read.” (Neh. 8:7-8)

The Levites, under Ezra’s oversight, did not take it upon themselves to make exhaustive interpretation and application of every word in the text, but instead simply read the Word of God, “making it clear and giving the meaning so that the people could understand what was being read.”

This is the simple purpose of this exposition: to make the Scriptures clear and to give their sense. It is not our purpose to exhaust every possible interpretation or to make lengthy application of the text. We will leave that up to the local leaders into whose care the Holy Spirit has entrusted His flock.

Malcolm Webber, Ph.D.

Strategic Press

Elkhart, Indiana

Colossians

Introduction

Author

Colossians is one of Paul’s “prison epistles,” so called because Paul was in prison when he wrote it (along with Ephesians which is a “twin epistle” to Colossians, Philippians and Philemon). Probably all the prison epistles were written during Paul’s Roman imprisonment.

The distant way in which Paul writes that he has “heard” of his audience’s faith (1:4) and his description of them as never having seen him face to face (2:1) imply that he neither founded the church in Colosse nor has visited it. Quite likely, Epaphras founded the church (1:6-7). Epaphras is with Paul at the time of this writing (4:12-13). Possibly, Epaphras was a convert of Paul’s ministry in Ephesus and had planted the church at Colosse and is now visiting Paul in prison (cf. Philemon 23) to solicit his advice concerning a dangerous heresy that threatens the Colossian church. Thus, Paul assumes a certain authority over the Colossian church even though he has never been there, since he is a “grandfather” of the work through his convert Epaphras and his judgment has now been sought. Paul’s purpose is to encourage them to remain faithful to the Lord and His word, and to reject the errors of the false teachers.

Date

The letter was probably written early in 62 A.D.

Recipients

The letter was written to the saints at Colosse, a city which was about 100 miles east of Ephesus. Centuries earlier, Colosse had served as an economic center in the area, but by Paul’s time its influence had waned. Thus, this letter likely addressed a small congregation in an unimpressive town. These Christians are predominantly Gentile (1:21, 27; 2:13).

Themes

In this epistle, Paul highlights the divine person and creative and redemptive work of Christ against devaluation of Christ by a particular heresy that threatens the church at Colosse. Then Paul draws out the practical implications of this high Christology for everyday life and conduct.

The Colossian heresy blends Christianity together with Jewish legalism, Greek philosophic speculation, and Oriental ism. Perhaps the location of Colosse on an important trade route linking East and West has contributed to the mixed character of the false teaching. This joining of religions together in exotic hybrids is happening today in both Eastern and Western countries with the increasing “globalization” of religion.

All we know of the false teachers is contained in a few brief references to their errors, and these references are not systematically given as an analysis of their doctrine, but only as occasion required and for the purpose of confirming the opposite truths. It is likely that the false teachers had at that time no fully developed system (although this did happen later in certain forms of Gnosticism), but only a few prominent tenets, such as those which Paul condemns. They were probably only the exponents of certain prevailing tendencies, rather than the originators of a defined and formal heresy (as contrasted with Acts 15:1[1]).

Moreover, the false teachers’ purpose was not to deny Christ, but to dethrone Him with teachings of the angels being the true mediators between God and man, and Christ being one of many “Emanations” of God. Their doctrine did not deny His death but undervalued it, in promoting the pursuit of peace through ceremonial and ascetic practices. Their conscious purpose was not to subvert Christianity but only to perfect it. They were not trying to convert the church to Judaism or to ism, but to introduce into the church certain al views and practices, and certain forms of “super-spiritual” and elite piety. They were promoting alternate and “higher” paths to spiritual maturity.

These teachers were not like the Pharisees or Judaizers with their outward formality, ostentation, judgmentalism, hypocrisy and self-righteousness obtained from obeying the mere letter of the law. They were more like the Essenes: s in doctrine, ascetics in practice, endlessly speculating about hidden truth and esoteric spiritual realities.

Paul looked at what was happening in Colosse and recognized these, albeit undeveloped, tendencies and corrected them. His corrections are pertinent to us today.

The general characteristics of the heresy were:

· Detractions from the Person of Jesus Christ. Thus, Paul stresses Jesus’ preeminence (1:15-19). In fact, this letter becomes a magnificent presentation of the Person and work of Christ, containing some the New Testament’s most exalted descriptions of Him. Any doctrine or approach that devalues Christ (e.g., Jehovah’s Witnesses or Mormons), or simply does not preeminently stress Him (e.g., “oneness” doctrine, Catholic worship of Mary or going through the saints as intermediaries, the American blending of Christianity with patriotism, or putting aside “our differences” to work together to seek a “higher” goal such as racial reconciliation or justice for the poor), should be avoided. The Christian life is all about Jesus (2:6-7). Nothing is higher or more important than Him.

· Emphasis on human philosophical speculations divorced from divine revelation (2:8). Thus, Paul stresses the revelation of Jesus Christ in the word of God (1:28). The modern church is filled with vain speculation regarding postmodernism, etc., all of which has an aura of “deeper knowledge.” We must return to the simplicity of the Word of God that reveals the Lord Jesus.

· Elements of Judaism, such as circumcision (2:11; 3:11), rabbinic tradition (2:8), dietary regulations and Sabbath and festival observances (2:16), which were seen as necessary, not to attain salvation, but to attain a higher level of holiness and spirituality. Thus, Paul stresses that all these things are but the shadows of which the substance is Christ (2:10, 17). Our salvation is gained and maintained only through Him. Modern day: identification with various religious traditions (Reformed, Baptist, Mennonite, Pentecostal) instead of Christ Himself. We have a different heritage than that of human religions. Regarding festivals and Sabbaths, these are becoming very popular in some circles – not as means of obtaining salvation, but as ways to go “deeper” in God. But we don’t go deeper in God by returning to “shadows” that have been abolished. We go deeper in God in the Person of the Lord Jesus Christ as revealed by His Spirit through His word!

· Preoccupation and fascinated involvement with the angelic realm. The worship of angels as intermediaries keeping the highest God (pure Spirit) unsullied through contact with the (evil) physical universe (2:18). (Orthodox Jews have constructed a hierarchy of angels, but they do not worship them nor do they regard the materiality of the universe as evil.) Thus, Paul stresses the preeminence and all-sufficiency of Christ (2:19). Modern day: preoccupation with angels and demons. For example: casting demons into a box, commanding angels, receiving false angelic revelation (e.g., Angels on Assignment) etc. Bible: Angels are our ministers (Heb. 1:14[2]) but we are not to directly command them (they move at God’s command), and we are to be preoccupied with Jesus. Moreover, our revelation is to come from the Word of God, which the believer must know (cf. Gal. 1:8[3]).

· Ascetic practices (2:20-23) designed to perfect the believer’s holiness. Thus, Paul stresses the reality of the daily Christian life of walking in union with Jesus in His death and resurrection (2:20; 3:1ff). These kinds of practices have always been popular with their appearance of holiness and humility. In reality, however, they are worthless in going deeper in God and usually result in fleshly pride. Moreover, such practices obscure the simplicity of the Christian life.

· Exclusivistic secrecy and superiority. Thus, Paul stresses the all-inclusiveness and publicity of the gospel (1:5-6, 20, 23, 28; 3:11). Today, many groups around the world live in the delusion that they have some “deeper light” than everyone else, resulting in carnal pride and sectarianism, and sometimes even in secrecy (in an extraordinary contradiction of Mark 16:15). Such characteristics are infallible indications of error and even cultishness. Moreover, the true gospel is outward looking, rather than existing merely to bring the believer into an exclusive and self-absorbed “Christianity” which is centered on the personal blessings derived from one’s privatized relationship with God, and in which the church gathers together to meet personal needs rather than to worship and serve God as an inclusive community (3:12-16).

The Colossian heresy was of the same order of seriousness as the Galatian heresy, except that it centered about the Person of Christ, rather than about salvation by works versus salvation by grace. Paul’s answer to the heresy lay not in extended argument, but in a positive presentation of the preeminence and all-sufficiency of Jesus Christ.

Paul’s theology is always practical. He is more interested in doing theology than in merely knowing it. Thus, the book has two main sections: doctrine (chaps. 1-2) and exhortation (chaps. 3-4). In the doctrinal section, Paul develops his high doctrine of Christology. In the exhortation section, he shows how that union with Christ in His death, resurrection and ascension forms the basis for Christian living. Believers are to adopt God’s perspective by regarding themselves as dead in Christ to sin and alive in Him to righteousness.

The Book

1:1-2. Paul’s greeting.

1:1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

Paul. Paul had never been to Colosse, but would have been known by name to the Colossian Christians.

an apostle of Christ Jesus. Sets forth his authority and credentials to give such a message from God to the church. Peter was personally commissioned by Jesus Christ as an apostle. As elsewhere (e.g., Eph. 1:1; 1 Pet. 1:1), Paul uses the word “apostle” as a statement of his office and function; it is not a title (as in “the apostle Paul”).

by the will of God. Emphasizes his divinely-bestowed authority and his right to share these words. It is not merely the “will of man” behind Paul. He did not personally choose to become an apostle, nor was he given the position by other men. Note the simplicity and humility of Paul’s description of his qualifications (“an apostle of Jesus Christ by the will of God”). He does not emphasize his learning, experience or other human qualifications – he does do this in Phil. 3:4-8 (he describes his human achievements as “dung”) and 2 Cor. 11 – 12 (he describes such boasting talk as “foolishness”).

and Timothy our brother. Timothy, like Paul, was probably known by name to the Colossian saints. The only title that Paul gives Timothy (who had an apostolic ministry) here is “our brother.”

2 To the holy and faithful brothers in Christ at Colosse: Grace and peace to you from God our Father.

To the holy and faithful brothers in Christ. Gr. = “to the saints and faithful brothers in Christ.” They are both names for the same group of people. There is no singling out of the “faithful” from among those who are less faithful (cf. Eph. 1:1.[4] All of God’s children are “saints” – they have been separated from sin and this world to become God’s own special people. Moreover, they are all “faithful” – they are trusting only in Christ, serving only Him.

at Colosse. Gr. = “in Colosse.” The saints are “in Christ” and “in Colosse.” Being assaulted with false teachings, the saints are struggling to connect their lives in Christ with their lives in Colosse. Their religious observance is tending toward moral asceticism, esoteric philosophical speculation and spiritual ism, which actually disconnect them from the world around them. In the parallel of “in Christ” and “in Colosse” Paul reconnects the life of faith with the material world.

1:3-12. Paul’s prayer.

A chiasmus (from a Greek word that means “marked with an X”) is a literary pattern used by some skillful writers to draw attention to certain points. In a passage formed in a chiastic pattern, the author presents a sequence of key ideas and then repeats the same ideas in inverted order. What distinguishes a chiasmus from an “inverted parallelism,” found frequently in the Old Testament psalms, is the presence of a new idea found between the two inverted sequences. This pivotal idea – the chiastic “vertex” – expresses the chief concern around which the other ideas find their meaning. Paul’s thanksgiving is built around two series of three theological ideas (vv. 3-6 and vv. 9-12) with the vertex in between (vv. 7-8):

A We always thank God, the Father of our Lord Jesus Christ, when we pray for you, (v. 3)

B because we have heard of your faith in Christ Jesus and of the love you have for all the saints—the faith and love that spring from the hope that is stored up for you in heaven (vv. 4-5a)

C and that you have already heard about in the word of truth, the gospel that has come to you. All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God’s grace in all its truth. (vv. 5b-6)

D You learned it from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf, and who also told us of your love in the Spirit. (vv. 7-8)

C’ For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding. And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might (vv. 9-11a)

B’ so that you may have great endurance and patience, and joyfully (v. 11b)

A’ giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light. (v. 12)

First (A/A’), Paul gives thanks to God, because he has heard reports of the Colossians’ piety, described by two related triads of good works (B, faith, love and hope, and B’, endurance, patience and joy). He concludes by interpreting their piety to be the natural fruit and logical growth of receiving the truth of the gospel (C/C’). In the middle of his prayer, Paul mentions the ministry of faithful Epaphras (D) through whom the gospel was brought to the Colossians. Paul thus makes Epaphras the pivotal focus of the prayer and presents him as an example of the true Christian life that he desires for the Colossian believers.

1:3-8. Paul gives thanks for the report he has received from Epaphras regarding the spiritual welfare of the Colossians.

As he often does, Paul begins this letter with an expression of his gratitude to God for the Christian graces of his readers, thus affirming and encouraging them before dealing with the pertinent issues that gave occasion for his letter. Verses 3-8 are a single sentence.

3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you,

We. Both Paul and Timothy.

always thank God. Paul’s prayers were consistently filled with thanksgiving. Prayer with thanksgiving was not only Paul’s command (e.g., Phil. 4:6[5]) but also his practice.

we pray for you. Much prayer is being offered for the Colossians (1:9; 2:1; 4:12; cf. Gal. 4:19).

4 because we have heard of your faith in Christ Jesus and of the love you have for all the saints—

because. The ground of Paul’s thanksgiving is the content of the good report he has received.

your faith in Christ Jesus and of the love you have for all the saints. Faith toward God and love towards the brethren are the two most distinguishing marks of the believer (cf. Eph. 1:15[6]; 2 Thess. 1:3[7]; Philemon 5[8]; 1 John 3:23[9]). True spirituality achieves a balance between one’s vertical relationship with God and one’s horizontal relationships and responsibilities toward man.

all the saints. Not only those of your own little group (the attitude of “we’re the select of the elect” is an infallible mark of error). Paul begins to attack the exclusivity of the heresy.

5 the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel

the faith and love that spring from the hope. Their faith and love are grounded in, and partially motivated by, their hope of final salvation and reward in eternity. Cf. 2 Cor. 9:6[10]; Gal. 6:9[11]; Matt. 5:12[12]; 6:20[13]; 19:21[14]; Luke 12:34[15]; 1 Pet. 1:4.[16] The hope of eternal reward is not the deepest reason or motivation for the saints’ faith and love (a deeper motive may be simple love for God in spite of any rewards), but it is an authentic and biblical encouragement of the same. Moreover, God made us to desire eternal reward so it is not wrong to do so (the problem occurs when our motive becomes a desire for temporal reward). It is false and affectatious spirituality that pretends to not want rewards at all. Notice also, Paul’s characteristic combination of faith, hope and love (1 Thess. 1:3; 1 Cor. 13:13; Rom. 5:1-5; 12:6-12).

the hope that is stored up for you in heaven. Deposited, reserved, stored out of the reach of all enemies. Cf. 1 Pet. 1:4. Your true treasure is stored in heaven. Moreover, this hope is absolutely certain, unlike many human “hopes” that are merely wishes.

you have already heard about. When the gospel was preached to you.

the word of truth, the gospel. The word that contains the truth. In contrast to the errors of the false teachers.

6 that has come to you. All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God’s grace in all its truth.

All over the world. In contrast to the exclusive nature of the false gospels (cf. v. 23). The observation of many who once were part of little sects but had their eyes opened to the truth is, “I was amazed to learn there are true Christians out there!” The universal nature of the gospel – for all men, from all cultures in all times (Matt. 28:19[17]; Mark 16:15[18]). This is what you are a part of – the great move of God around the world! It is far better to be a little fish in the huge ocean of God’s moving than a big fish in a little exclusive pond.

this gospel is bearing fruit and growing. The gospel bears fruit by its own inherent power. Moreover, it does not exhaust itself by bearing fruit (as with, for example, corn); it also grows. The word of God is alive and powerful (Heb. 4:12). In addition, the truth of the gospel (in contrast to the false gospels) is authenticated by its ever-widening (numerical, quantitative growth) and deepening influence (spiritual growth). These are marks of a healthy work and the true gospel.

Healthy churches will grow – all by themselves (cf. Mark 4:28[19]). Therefore, our task is not to try make our churches grow, but to see that the churches possess healthy characteristics – so that God can add the growth. The church is a living organism. It will grow by itself as long as it remains healthy. Therefore, the church must be protected from errors and heresies that threaten to kill it (Ga. 5:9[20]). The Word of God will bear the fruit as long as it is the word of truth – “truth” is mentioned twice in vv. 5-6. The same principle is true for healthy individual Christian lives.

The Word of God brings forth fruit and is the source of true spiritual experiences and “more of God” in your life. Receiving prayer from an anointed servant of God or visiting the latest “revival hot spot” is good for specific needs such as getting saved, receiving deliverance, receiving the baptism in the Holy Spirit or an initial touch from God, etc., but long-term growth and fruitfulness in God is through His Word by His Spirit. There is no substitute for this.

just as it has been doing among you. The Colossians know the life-changing power of the true gospel.

since the day you heard it. Expresses the further fact that the progress of the gospel has been continuous from the very first.

you heard it and understood. You both heard and received (and therefore understood) the gospel.

understood God’s grace. In contrast with the legalism of the false teachers.

in all its truth. You knew the gospel as it truly is, in its genuine reality, in opposition to the errors that have been recently introduced. You knew the truth; stay with it!

7 You learned it from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf,

Epaphras was likely the planter of the Colossian church and has remained in connection with them ever since (4:12). Here, Paul affirms the word Epaphras spoke and also Epaphras himself.

You learned it from Epaphras. You have learned the truth; stay with it!

our dear fellow servant. Words of humility, equality and affection. Paul loved and deeply appreciated those who worked with him in teaching God’s word. There should be no rivalry or competition between God’s servants. If we are seeking only to exalt the Lord, then we will appreciate all others who are doing the same.

a faithful minister of Christ on our behalf. Epaphras was a servant of Christ (serving Christ and not himself), and he was also related to Paul’s ministry (“on our behalf”).

8 and who also told us of your love in the Spirit.

You’ve started on the right road; stay on it!

your love. The chief fruit of the Christian life. You’re got the real thing; keep it!

in the Spirit. The Colossians had begun “in the Spirit” – in fellowship with God, allowing the Holy Spirit to direct their lives and express His love through them. You’re got the real thing; keep it!

Paul now proceeds, gently and delicately at first, to touch on matters needing correction.

1:9-12. Paul’s prayer for their spiritual maturity.

9 For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will through all spiritual wisdom and understanding.

Paul prays that they would have true knowledge of the will of God, as contrasted with the false teachings.

For this reason. On account of their faith and love which Epaphras has told Paul about.

since the day we heard about you. Cf. v. 4.

praying for you and asking God. “Praying” is general; “asking” is specific.

the knowledge of his will. God’s will regarding your lives as well as His ultimate purposes in Christ (e.g., Eph. 1:9-10[21]).

spiritual wisdom. As contrasted with the fleshly wisdom by which the Colossians were in danger of being ensnared (2:8, 18). Spiritual wisdom comes by the inspiration of the Holy Spirit.

10 And we pray this in order that you may live a life worthy of the Lord and may please him in every way: bearing fruit in every good work, growing in the knowledge of God,

in order that you may live a life worthy. The purpose of the wisdom and understanding of v. 9 is so that you may live a life that is worthy of the Lord, not merely to “know” spiritual truth as an end in itself, divorced from everyday life. True theology will have practical expression, or it is not truth at all. For Paul, doctrine and practice are inseparable. Conversely, if we are to please God we must first know what His will is. There is no blessing for the ignorant! The balance is: true knowledge of the Lord Jesus resulting in fruitful lives that please Him.

live a life worthy of the Lord. Cf. Eph. 4:1[22]; 1 Thess. 2:12[23]; 3 John 6.[24] You can do this! You can live a life that is worthy of the infinite God! Believers today are no different from the Colossian Christains.

may please him in every way. Our purpose and highest motive is to please God in every way, in everything – this pleasing is not to be partial or limited. That is the fruit of true wisdom and understanding. Cf. “men-pleasers” in 3:22.

Then Paul gives four aspects of how the believer’s life will be worthy of God and pleasing to Him: bearing fruit, growing in the knowledge of God, being strengthened to endure and giving thanks. These are the characteristics of the life that pleases God, the life that is “worthy” of Him. God tells us how to please Him! God defines what true “success” is, and it is different from much that is called success in the modern church.

bearing fruit in every good work. The good works are the fruits of true spirituality. Not merely good talk but good works. Good works are the natural and inevitable result of the new life in God (3:1ff; Eph. 4:7ff).

growing in the knowledge of God. Growing maturity in personal knowledge of God (John 17:3[25]).

11 being strengthened with all power according to his glorious might so that you may have great endurance and patience, and joyfully

all power. Every kind of power: the power to change lives and bear the fruit of the Spirit. This is primarily internal power – to produce character virtues.

according to. The power of God strengthens the believer. This strengthening is not from our own natural vitality or energy, but it comes from imparted strength – the power of God within the believer.

his glorious might. Gr. = “the power of His glory.” The power to strengthen is an attribute of the glory of God. This is the measure of His strengthening – it is according to the exhaustless power of His glory! Thus, the believer can rise above anything!

so that you may have great endurance. Endurance is the result of the power of God in your life. This is the tenacity of spirit that still holds on and perseveres in spite of all. The life that demonstrates the power of God’s glory is characterized by endurance, patience and joy.

endurance and patience. Not only in sufferings, but generally in the life of the Spirit – through all the trials, temptations and tribulations.

and joyfully. Joyfulness in suffering expresses itself in thankfulness to God (v. 12; 1 Thess. 5:18[26]).

12 giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light.

giving thanks to the Father. The final crowning characteristic of the genuine life in God. Joy accompanies our endurance.

qualified. Gr. = “to make capable or fit.” Only here and 2 Cor. 3:6 in NT. God made the believers capable through His Spirit by His Son. Refers to our position in Christ. None but the saints can dwell in the light of His kingdom.

share. To participate.

inheritance. Cf. Eph. 1:11[27].

the kingdom of light. Not only in eternity, but the are also to walk in light on the earth (v. 13; Eph. 5:8[28]; 1 Thess. 5:5[29]; 1 Pet. 2:9[30]; 1 John 1:7[31]; 2:10[32]). Our eternal inheritance is begun here. We participate in this inheritance not only in its blessings (God’s provision, protection, peace) but also in its nature (holiness, truth, righteousness, purity).

of light. The Kingdom of God is the region of light: His presence, purity, perfection, holiness, righteousness, perfect knowledge. There is no darkness there at all.

Paul now moves out of the language of prayer into that of direct theological statement as he describes the God who has brought His people out of darkness and into His light.

1:13-20. The preeminence and majesty of Jesus Christ, the Redeemer.

13 For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves,

Paul explains how God has qualified them for their participation in the kingdom of light. Verses 13-14 also serve as a transition to Paul’s teaching concerning Jesus Christ, which is his purpose to set forth.

he has rescued us. God’s salvation is a rescue operation: He rescued us from sin, and destruction. This is described as the work of the Father who did it through His Son (v. 14) and by His Spirit.

rescued us. Aorist tense refers to the time of conversion.

rescued us from the dominion of darkness and brought us into the kingdom of the Son. The words are used territorially: the regions where the power extends (cf. Acts 26:18[33]).

darkness. As contrasted with light (v. 12). This does not refer merely to Satan. Darkness is separation from God (who is Light) and abiding under His curse. Darkness is absence and alienation from God, ignorance, rebellion and destruction. The devil abides in “darkness” himself.

brought us. Gr. = “translated.” The word is strictly local in its meaning; a literal, actual translation. The word occurs five times in the NT: the steward being put out of his job (Luke 16:4), the removal of Saul from the kingdom (Acts 13:22), Paul turning away many people from worshipping the goddess (Acts 19:26) and of removing mountains (1 Cor. 13:2). In classical literature, the word is used to signify the deportation of a body of men and the removal of them to form a colony. The believers are not exiles in search of a home; they were taken out of one territory and settled in another.

brought us into the kingdom of the Son. This does not refer exclusively to the future kingdom. It is a historical fact, realized at our conversion. The believer has experienced a change of kingdoms. This should affect every part of our lives. This is why the believer is holy: because he is a citizen of the kingdom characterized by holiness.

the kingdom of the Son. The kingdom which has Christ for its Head and Founder. He rules over it, determines its laws, regulates its activities, protects its subjects and crowns them with blessings! In contrast to the darkness, this is a kingdom of light.

the Son he loves. Gr. = “the Son of His love.” The Son upon whom His infinite love rests (Matt. 3:17; 17:5), and to whom, therefore, the kingdom is given (John 3:35[34]).

14 in whom we have redemption, the forgiveness of sins.

This was how God rescued us from captivity in darkness: through Jesus’ redeeming death on the cross. Cf. Eph. 1:7.[35]

in whom. In Christ. Paul’s focus moves from the Father to the Son.

we have redemption. This redemption prepares us for our inheritance (v. 12), removes us from the realm of darkness (v. 13), and is a continuous gift enjoyed by the believer. The verb is present tense: we have redemption as an abiding and permanent possession.

redemption. “Redemption” means that a captive is set free from through the payment of a price. Through Jesus’ blood we were delivered from to: the penalty of sin, God’s eternal wrath, having to obey the law for righteousness, the power of Satan. This is accomplished “through His blood” (NKJV[36]).

the forgiveness of sins. In apposition with redemption. This is the special element of redemption. The forgiveness of sins makes all the other aspects of redemption possible.

The next verse begins a lofty and comprehensive description of the preeminence of Jesus Christ, the sweeping glory of His Person and work (vv. 15-20). No doubt these verses were composed in reference to the errors prevalent at Colosse. Paul states absolute truth that will stand in any context, but his thoughts are molded so as to bear against the false teachings which were in circulation. In this mighty torrent of passionate affirmation of Christ, Paul sweeps away every error regarding His preeminence and all-sufficiency.

Jesus is described in His relation to God (v. 15a), the universe (vv. 15b-17) and to the church (vv. 18-20). This description draws together His work in both creating and redeeming the world.

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

He is. Essentially and permanently (John 1:1-3; 1 John 1:1). He was so before creation, He was so in His incarnation, and He will be so for eternity. He eternally “is” the image of the invisible God.

the image of the invisible God. He is the visible manifestation of that in God which is invisible and incommunicable (Phil. 2:6[37]; Heb. 1:3[38]; John 1:18[39]; 14:9[40]; 2 Cor. 4:4[41]; 1 Tim. 3:16[42]). “Image” here means more than “likeness,” which can be incidental and superficial. Jesus is the exact and perfect representation and revelation of God (the “Logos” of God). He does not merely look like God; He embodies God, He is God. He is the very substance of God. He is the perfect and total expression of God, possessing all the elements and attributes of His nature. He is the complete and absolute manifestation of God. Only God Himself can fully reveal God. Jesus reveals more than the will of God or the character of God; He reveals the fullness of God (2:9). He is the visible image of the invisible God.

The universe, in contrast, only declares the glory of God (Rom. 1:20[43]; Ps. 19:1[44]); it does not embody it. Created man reflects the image and likeness of God (1 Cor. 11:7[45]; Gen. 1:26-27; 9:6[46]; Jam. 3:9[47]), but is not one with Him. Man was only a faint and fractional representation of God, even when he was first created and now he is corrupted and defaced by sin.

the invisible God. That God is “invisible” does not merely mean that He cannot be seen with the bodily eye, but that He is unknowable. Cf. 1 Tim. 1:17[48]; Rom. 1:20[49]; Heb. 11:27[50]; Ex. 33:20[51]; 1 Tim. 6:16.[52] In the Lord Jesus, the unknowable God becomes known (1 John 1:1[53]).

the firstborn over all creation. A description of Jesus’ lordship over the universe. He is exalted above all. This statement does not make Him a part of the creation (since He created all thing – v. 16 – and is Himself, therefore, uncreated), but the One who has sovereign dominion over it all (Heb. 1:2[54]; Ps. 89:27[55]).

the firstborn. Paul uses the word without explanation, as one whose meaning was already known to the readers. The simplest meaning of “firstborn” in the OT is that of priority of birth. Thus, many heretics (e.g., the ancient Arians) have used this verse to promote the heresy that Jesus was created. But this cannot be the meaning here – as if Jesus were the first created of all things – since He was eternally uncreated (v. 17). Thus, the secondary and derived meaning of “firstborn” – a designation of dignity and precedence, implied by priority (e.g., Israel’s election in Ex. 4:22[56]; Jer. 31:9[57]; Rom. 8:29[58]; Heb. 1:6[59]; 12:23[60]) – must be Paul’s meaning. “Firstborn of all creation” does not mean that Jesus was ever created or “born” (with the exception of His human birth to Mary, Luke 2:7,[61] 22-23), as the ancient Arians and modern Jehovah’s Witnesses assert, but refers to His rank, as compared with all creation, of firstborn in preeminence.

Paul’s context for the use of this term was the Old Testament. In Israel, the firstborn son had special rights and privileges including a larger share of the inheritance. In Ex. 4:22[62] and Jer. 31:9,[63] the nation of Israel is called God’s “firstborn,” meaning that the nation was chosen by God to be the recipient of special privileges and blessings, as compared with the Gentile nations. This usage of the term “firstborn” as meaning the most illustrious of its class is found in other places. In Job 18:13[64] the “firstborn of death” is a deadly disease. In Is. 14:30[65] the “firstborn of the poor” means the poorest of the poor. In Ps. 89:27[66] “I will make Him my firstborn” means to invest Him with royal dignity, and clothe Him with preeminent splendor, so as to make Him exalted in majesty above all the kings of the earth. This is the sense in which Christ is called the “firstborn.” The term refers to His position, rank, rights and special privileges.

The expression “firstborn” here has no connection with the incorrect idea of Jesus being the “only begotten” Son of the Father (John 1:14, 18, KJV). If Jesus is “only begotten,” how can He be “first-begotten”? In John 1:14[67] and 18,[68] “only begotten” should have been translated “unique” (cf. Paul’s reference to Isaac in Heb. 11:17[69] where the same Greek word is also translated “only begotten” in the KJV, whereas Abraham had many sons, Gen. 25:6[70]).

all creation. Includes everything and everyone in every realm (v. 16).

16 For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.

For. This gives the grounds for Jesus’ lordship over all things (v. 15b). He is exalted and preeminent over all because He created and sustains all things for His own purposes and glory.

by him. Gr. = “in Him.” All things were created by Him and also “in Him”: all things came to pass within the sphere of His purpose and dependent upon Him.

all things. Gr. = “the all” – the whole universe. Without the article, it would be all things individually, not collectively.

were created. Aorist tense. A definite historical event: the physical act of creation.

visible and invisible. This does not refer to the earthly and heavenly realms, but to the physical and spiritual realms.

whether thrones or powers or rulers or authorities. The entire heavenly hierarchy as well as the kingdom of darkness and the kingdoms of this world. Paul’s purpose here, as elsewhere, is not to give a precise catalog of the ranks and places of each kind of political and spiritual authority. Cf. 2:10; Eph. 1:21[71]; 3:10; 6:12[72]; 1 Cor. 15:24[73]; Tit. 3:1.[74] Such verses assert the existence of different degrees, ranks and categories in the spiritual realm, but do not give their precise details. Paul does not promote an elaborate and exact angelology.

Paul aims at the angel worship of the Colossians here. Jesus is above all. When believers focus on angels and depend on them as mediators for their communion with God, they are degrading the Son of God who is above them all, and is the sole Mediator (cf. Matt. 17:5[75]). Moreover, every kind of authority – physical and spiritual – was created by Him and is therefore lesser than Him and subject to Him.

All authorities owe their existence and authority to Him and should not be allowed to usurp His place of preeminence over all. This is why patriotic political change, for example, is not the purpose of the church, but constitutes a much lesser goal than our true goal – the exaltation of the Son of God who is above all. Any lesser “gospel” or Christian “purpose” is to be avoided.

all things. Repetition. Collectively summing up. Cf. John 1:3.[76]

all things were created by him and for him. All things had their beginning in Him, depend on Him for their continued existence and exist to serve Him and bring Him glory. Cf. Rom. 11:36[77]; 1 Cor. 8:6[78]; Heb. 2:10[79]; Eph. 1:10.[80] (This is no contradiction to verses such as Heb. 2:10[81] which present the Father as the Grounds and Purpose of all existence, since God is one and the Son of God fully embodies God’s self-revelation and will for all creation.) The Son of God is the reason why creation is at all, and why it is as it is. Jesus is not one of many good purposes – He is the only ultimate purpose of the universe. Moreover, He is not merely a part of creation. He is separate from and above all created things. The false teachers at Colosse proposed that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of them; thus, He was created and could not be the final purpose of the universe’s existence.

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

He is. Speaks of Christ’s absolute existence. Cf. John 8:58.[82] His is unchanging being. At every point of His existence it may be said of Him, “He is.” “He” speaks of Jesus’ personality; “is” refers to His eternal preexistence. “He is” is emphatic: He and no other.

before all things. In time.

in him. As in v. 16.

in him all things hold together. The Son of God not only created all things, but He preserves and maintains all things in continuous existence. He is the Giver and Sustainer of all life. He holds the universe together. Cf. Acts 17:28[83]; Heb. 1:3.[84] All things were created by Him, and all things (including the powers and authorities just mentioned in v. 16) are still held together by Him. No created being is autonomous. The Son of God is absolutely preeminent.

18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy.

And he. The same One who is before all things and by whom all things were created and are held together. Emphatic: He is the Head of the body, not any angels or created beings.

the head of the body, the church. The church is described as a body. In other places (e.g., Rom .12:4; 1 Cor. 12:12-27), the image of a body is used to illustrate the functioning and interdependence of the members. Here it is used to emphasize the preeminence and authority of Christ as the Head of the church (cf. 2:19; Eph. 1:22-23[85]; 4:15-16[86]; 5:23[87]). Probably also means that the church’s life depends on its continued union with Him.

The church is a living organism, composed of members vitally united to each other, each member with his own place and function, each essential to the body’s health, each dependent on the rest of the body for its life and well-being, while the whole organism and all the individual members derive their life from the Head and act under His guidance.

the body, the church. In apposition: the body is the church.

he is the beginning. This is the reason why He is the Head of the church: He is the beginning of the new spiritual life of His people. In Him the church begins (vv. 20-22). He is the Fount of all spiritual life and blessing.

the firstborn from among the dead. That Jesus is “the firstborn of the dead” means more than that He was the first to be physically resurrected from the dead, never to die again (1 Cor. 15:23[88]; Rev. 1:5[89]); but the expression also refers to the fact that His resurrection has secured the resurrection and life of His people, and is both the pledge and the pattern of it. (See pp. 246-248 in “The Blood of God.”) There is also a parallel between Jesus’ preeminence over creation as the “firstborn over all creation” (v. 15) and His preeminence over the church as the firstborn from among the dead” (v. 18).

in everything. In the universe and in the church.

he might have the supremacy. Gr. = “might become being first.” As the Son of God He always preeminent over all things. Through His life, death and resurrection He became the Head of the church.

19 For God was pleased to have all his fullness dwell in him,

This statement stands as a grand climax to the previous descriptions of Christ.

For. This verse along with v. 20 shows how Christ was able accomplish v. 18. Since the fullness of God dwelt in the Son, reconciliation could be accomplished through the blood of His cross, with He therefore becoming the Beginning of the church and the Head of the body. Thus, the efficacy of Christ’s death is ascribed to His deity (cf. Heb. 9:13-15[90]; 1:3; Acts 20:28; 1 Cor. 2:8; Zech. 13:7; ).

God was pleased. It was more than His will: God is “pleased” by this.

all his fullness. The sum-total of the divine powers and attributes (2:9; Eph. 3:19[91]). The totality of God dwells in Him.

dwell. Permanently. The Greek word expresses permanence rather than a temporary arrangement.

20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

to reconcile to himself… by making peace. The reconciliation happened at the same time as the making of peace (cf. Eph. 2:15[92]).

to himself. “Reconciliation” implies previous estrangement. Sin had separated man from God and bought enmity between them. Now man can be reconciled to His Creator (cf. Rom. 5:10[93]; 2 Cor. 5:18[94]).

peace through his blood. Through Jesus’ death that paid the penalty for his sins, man can have peace with God (Eph. 2:12-18).

all things, whether things on earth or things in heaven. The whole universe was brought under the curse of sin when man fell (Rom. 8:20[95]; Job 15:15[96]), and through Jesus’ death it will be cleansed and restored (Rom. 8:21[97]). This verse does not imply that all sinful men and angels will ultimately be saved (Matt. 25:46[98]; Rev. 20:10[99]; etc).

1:21-23. The Colossians are included in this glorious reconciliation if they hold fast to their faith.

Paul’s thought now changes from Christ’s preeminence to the Colossian Christians’ standing before God. These two thoughts are directly related: the believer’s position before God is dependent upon his continued faith in the preeminent Christ.

21 Once you were alienated from God and were enemies in your minds because of your evil behavior.

alienated from God. Cf. Eph. 4:18.[100]

enemies. We were active enemies to God.

enemies in your minds. Man’s mind is the spiritual seat of his enmity against God.

your evil behavior. The outward manifestation of our enmity.

22 But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation—

But now. In contrast to the previous alienation.

he. God.

reconciled. Now the believer has right standing before God. Justification.

by Christ’s physical body through death. Jesus did not die spiritually. His physical death redeemed us.

Paul’s emphasis on the death of Jesus’ physical body underscores the historical and real nature of Jesus’ death and therefore of God’s reconciling grace. The Colossians are being captivated by abstract and esoteric beliefs (the “philosophy” of 2:8). Therefore, Paul insists that at the core of true faith are the historical realities of the gospel.

to present you holy in his sight. The purpose of His redeeming death: that we should be holy before God.

holy. Separate from sin and the world and unto God.

in his sight. At the time of the future judgment. Cf. v. 23: “if you continue…” Our final presentation before God will depend upon our faithful endurance. Cf. Eph. 5:27 [101]; 1 Thess. 3:13.[102] Through Jesus’ death, we will be holy before God!

without blemish. Cf. Eph. 1:4[103]; 5:27.

free from accusation. Not only free from actual blemishes, but from any charge of them.

23 if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.

if you continue in your faith. Conditional. Cf. 1 Cor. 15:2[104]; Matt. 24:13.[105] The false teachers are trying to add spiritual “supplements” to the Colossians’ faith. But the gospel needs no supplements and it is at the peril of their salvation if they lose hold of it. Paul did not teach a “once saved, always saved” Christianity; nor did he understand faith as a “once for all” decision for Christ. True faith is an abiding and enduring relationship with God.

your faith. In Christ.

established. Supported by the foundation of the truth.

firm. The believers’ inward strength that settles them.

not moved. The present participle signifies continual shifting. This is the effect the false teachers are having on the Colossian believers.

the gospel that you heard and that has been proclaimed to every creature under heaven. The gospel you heard is the same that has gone everywhere. Paul’s confirms the truth of what they’ve heard and also its universality.

proclaimed to every creature under heaven. Cf. Mark 16:15.[106]

of which I, Paul, have become a servant. Cf. Eph. 3:7.[107] Paul’s focus now shifts to his own ministry.

1:24-29. Paul’s joy and sufferings and the object of his ministry.

24 Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church.

I rejoice in what was suffered for you. Paul rejoices in the midst of his sufferings that are on behalf of the believers.

I fill up in my flesh what is still lacking in regard to Christ’s afflictions. This does not refer to Christ’s vicarious sufferings which are not “lacking” in any way (e.g., Heb. 10:12[108]) and which no man could ever enter into. (Medieval Catholics understood this clause as referring to the defects of the atonement, and that its defects may be supplied by the sufferings of the saints; also thereby justifying such practices as indulgences.) These are the sufferings for Christ that are not endured by Him personally, but by His servants in all generations who carry out His work. Cf. 2 Cor. 1:5[109]; Phil. 3:10.[110] In that sense they are His afflictions. All the sufferings of Christ’s body are Christ’s sufferings (Is. 63:9[111]; Acts 9:4[112]; 1 Cor. 8:12[113]; Matt. 25:40[114]; Acts 5:39[115]; Heb. 13:13[116]). Thus, His sufferings will not be complete until the end. Every suffering saint of God in every age is filling up the sufferings of Christ, and on behalf of His body. No suffering is in vain – it is all a part of the “filling up” of Christ’s sufferings.

I fill up. Present tense: “I am filling up.”

lacking. Gr. = “behind.”

25 I have become its servant by the commission God gave me to present to you the word of God in its fullness—

its servant. The servant of the church (returns to his thought of v. 23).

commission. Gr. = “stewardship.” Cf. 1 Cor. 9:17[117]; 4:1[118]; Eph. 3:2.[119]

to present to you the word of God in its fullness. Gr. = “to fulfill the word of God.” Cf. Rom. 15:19.[120] To fulfill the duty of stewardship, in doing all that this preaching of the word requires.

26 the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints.