Colossians

In a letter so focused on who is Jesus and what did he accomplish on the earth, it is fitting that the opening paragraph of the letter references Christ in relation to the Father and the Holy Spirit. Each member of the trinity is present.

God, the Father of our Lord Jesus Christ (1:2,3). God is not father in a biological sense or as Roman pagans conceived gods fathering other gods. God as Father represents the relationship in the trinity in which the Son submits himself to the will of the Father. Christ is no less God than the Father, as this letter will make clear. This same Father of our Lord is also our Father, in whom we find grace and peace. We are called into intimate father/son fellowship with God through Jesus Christ.

Lord Jesus Christ (1:1,2,3,4,7). Paul begins his letter centering on the core message of Jesus: he is both Lord and Christ (Messiah). God both rules creation and has made himself subject to creatures. He is both the sovereign and servant. This message is both scandalous and foolish to those far from God, but the very power of God for those who believe (1 Corinthians 1:18). Paul is an apostle, a messenger (1:1), under Christ’s authority and calls us to be his servant (1:7).

The Holy Spirit (1:8). The love of the Colossian church is “in the Spirit.” That is, the Spirit is He who unites Christians together in one body (1 Corinthians 12:13), providing both the power and motivation to love sacrificially and redemptively.

Apostolic work centers on the gospel. Where are we to find genuine hope, sustaining faith, transforming love? These are the central virtues of the Christian life (1 Corinthians 13:13).

Faith is reliance, risk, reward. It is a humble response to God’s generosity. It is the only way to be right with God (Ephesians 2:8,9).

Hope is a settled confidence in God’s promises (Romans 5:5), an anchor for the soul (Hebrews 6:19). Imagine life without hope (1 Thessalonians 4:13).

Love is self-giving for the good of the other (1 Peter 1:22), without regard for if a person deserves it since it is based on grace (Luke 6:35). Love flows out of our relationship with God. Biblical, agape love means treating others the same way God, in his generosity, treats us.

Christian faith and the expanding church. Paul encourages the Colossians that this message, the gospel, that has taken root in Colossae is also bearing fruit throughout the world. The work of the church, to continue to grow and expand through witness and church planting, is at the center of God’s purpose for his people (Matthew 28:19; Acts 1:8; 2 Corinthians 5:20). While we must “adorn” the gospel (Titus 2:10) by meeting real and pressing needs in the name of Jesus, the center of what the church offers is a message: the word of reconciliation (see 2 Corinthians 5:19).

The natural response to receiving God’s grace is the desire to share it with others. That’s why we announce weddings or the birth of a child. How much more the joy of discovery and the urgency of the message should move God’s people to make this message known with everyone.

Intentional church planting. Note Epaphras’ work on their behalf. This is how Paul the apostle and others spread the message of Christ throughout the empire. Apostles are sent to proclaim the gospel and plant churches.

Spontaneous expansion (1:6; see also 4:13). “Organic” growth of the church through households, relatives living elsewhere, business and friends. This is often the strongest indication of a true movement of the gospel. This pattern of growth means that the normal pattern for these Colossians was to spread Christianity in the most natural relationships they had.

God is pleased by Christians who walk with him in a worthy way. “Worthy” means to honor (axios). To honor God is to reflect the sweetness of knowing him to others.

God supplies all we need to walk with him. The power and wisdom (1:9) come from God.

The good works God calls us to are the result of his work in our lives, not the basis of our acceptability to him. Works are demonstrations of saving faith, not the way we find salvation. In 1:12 it is the Father who qualifies the true believers to share in his inheritance.

The Christian life is a “walk.” It is not a sprint, but more like a marathon, a “long obedience in the same direction.” Walking is something we attend to each day. We are moving, even slowly, down a path with God. Let’s enjoy the moment! And we should note that the change that occurs along the way comes over time, as we learn to trust God each day. The crucial transformations this paragraph discusses don’t come through one-time experience, but are carved into our character like a beautiful rock formation is shaped by the sea. It requires knowledge and wisdom (1:9). These are skills we develop through months and years of learning to practice biblical truths in practical ways. To be “filled” (pleroo, 1:9) with knowledge is to experience the fullness, the thorough effect of truth in our lives. God’s truth is holistic, it reaches into every part of our being, and that is how we are changed by it (see Deuteronomy 6:4-9).

What does it mean to “bear fruit”? Jesus taught that his disciples were to “bear fruit” as proof that they were his disciples (John 15:8). Our lives are a stewardship, given to us by God to glorify him.

To walk in a worthy way, we must be changed. It is not something we can do on our own, but it is the result of God’s work in our inner lives. What does this change look like? 1:11,12 identifies four characteristics necessary to walk with God over the long course of this life:

Endurance (1:11). This is the ability to press on even when it is difficult; to not give up. Think about God’s word to Jeremiah, “If you have run with men and they have tired you out, then how can you compete with horses?” (Jeremiah 12:5).

Patience (1:11). Change will come, but we must have the long view. Patience is both a fruit of the Spirit (Galatians 5:22) and a crucial aspect of love, the first quality Paul refers to in defining agape love (1 Corinthians 13:4).

Joy (1:12). Joy is the inner experience of God’s goodness. It is the personal knowledge that God is a God of blessing, that he is always present, that no matter what may happen, God is at work in our lives for our good and his glory.

Gratitude (1:12). Gratitude shows that we truly understand the goodness and mercy of God. That by his grace we share his inheritance. Viewing each day as an undeserved gift from God keeps our perspective where it needs to be. Rather than being chronically disappointed, angry, or distracted, gratitude keeps us seeing our lives from God’s perspective.

In this paragraph, Paul summarizes the entire message of salvation in the Bible: creation, Exodus redemption, King with his universal kingdom (see also Isaiah 43:14,15). All scripture is fulfilled in Jesus (Luke 24:44).

Christ the king (1:12,13). The Messiah is to be a king in the line of David (Isaiah 9:6; Micah 5:2). Jesus uniquely fulfills this prophecy. God has planned from the beginning of creation to establish a world-wide kingdom (Genesis 12:3; Amos 9:12; Zechariah 2:11).

Christ the redeemer (1:14). Through his death (1:22) we are reconciled to God. And not only reconciled, but brought into the very presence of God. Paul will discuss Christ’s work on the cross in more detail in chapter 2, but in this paragraph, he wants us to understand the broad dimensions of the salvation Christ brings. He is, as John the Baptist declared, “The Lamb of God who takes away the sin of the world” (John 1:29).

Christ the creator (1:15-20). God created the heavens and the earth (Genesis 1:1). But we know that it was through Christ that God worked (John 1:1-4; Colossians 1:16). Creation of the heavens and the earth is not the only concern of the Bible. The same Creator is also the giver of life, and of new life, new birth (1:17). Salvation is the work of regeneration (Titus 3:5). Notice how Revelation 22:1-5 brings all these dimensions of salvation together!

Christ makes God known to us (John 14:8,9). Humans speculate about what is true and real, about God and the meaning of life. But how can such questions be answered? Humans are limited. We can’t see the whole picture. But in Christ, as God, we have an answer to the questions that truly matter.

This description of Christ as savior is crucial for all people. What does it mean to be lost? What does it mean to have hope? What does it mean to be right within? These are things all people seek. And this is the core message of salvation in Christ. As Creator, Redeemer, and King, Jesus the Messiah is the savior we need:

Need of God’s rule. We are free to choose our own path. God created us as free choosing beings. But we are not free of the consequences. The central problem the Bible presents to us in Genesis 3 is Adam and Eve choosing to defy God and to go their own way. Immediately they were alienated from God, hiding from him in the garden. But they were also alienated from each other, each seeking to blame others for their defiance. And finally, they were alienated within themselves. They experienced shame and nakedness. And this kind of alienation remains the source of our inability to live in peace, to have truly satisfying relationships, to identify any real meaning for our existence, being cut off from God. We need the peace God offers in Christ (1:20).

Need for forgiveness. Guilt separates us from God. To be reconciled, we must be redeemed. That is, our debt must be paid. But without the means, how will the debt be paid? All people recognize that they have a problem with moral failure. Even though we may try to do our best, to be religious, there is no certainty, no way of knowing that we are “good enough.” There can be no reconciliation apart from forgiveness. Christ our savior is our Redeemer!

Need for regeneration, a new birth. The human dilemma all people must face is the reality of death. Is death the end? What happens after I die? If we can’t answer this question with some certainty, we have no hope. And without hope, we live in despair. No way of life is truly satisfying, because if this life is all there is, then it serves no purpose at all (1 Corinthians 15:29-32).

Christian service is helping people become all that God has made them to be. We were created for the accomplishments God designed for us (Ephesians 2:10). But to be “complete” in Christ, and to be able to do the things for which God made us, we need help. Paul is clear that all Christians need help in becoming all God has for us.

Jesus told us to “go” and “make” disciples. This command assumes that no one becomes a disciple on their own. We need each other. We need mentors. And indeed, in the practical work of the church, discipleship is at the center. Through discipling relationships, character is formed, vision is embraced, practical skills are developed.

Without an effective network of discipleship, the church cannot be all God intends for it to be. Ministry is for every Christian. But how do we develop what is necessary to be effective? That comes from the input we get from other Christians. How weak is the church without all of its members mobilized for ministry!

Crucially, the place of leadership rests on effective discipleship. The most strategic role in a church planting movement is the house church leader. This is where most of our energy must be focused.

Joy in suffering for God’s people. There is sacrifice involved in investing in other peoples’ lives. Most people have character problems that make it hard to get close to them. Others are caught up in pursuits that are not God’s will for them. To persuade and motivate people, it requires that we are able and willing to work through these things. It also requires that we have the humility to identify with weak and broken people. It requires that we are strong enough to debate and present a biblical understanding of the critical issues surrounding discipleship.

Remember Jesus promised that following him is the way of the cross (Mark 8:34). But we also have Paul’s testimony that the hard work of investing in other peoples’ lives is the source of life’s greatest joy (1 Thessalonians 2:19; Philippians 4:1).

His plan is a mystery revealed in Christ (2:2). God has been unfolding his plan of salvation for his creation throughout the scriptures. It centers on Christ as redeemer, ruler, and creator. It is a plan that is now revealed to the Gentiles who did not have a knowledge of God (1:26,27). This mystery was hidden also from the spiritual forces of darkness (1 Corinthians 2:6-8).

Once again we see God’s intimate desire for his people: a walk with him.

Paul uses the terms “with him” (2:6) and “on him” (2:7) and “in him” (1:27) to describe the unity Christians have with God.

Grace and faith remain at the center of the Christian life. We do not live the Christian life based on our works, but on Christ’s gracious foundation. No other foundation will sustain us. And we continue walking with Christ by faith, with a kind of humble dependency we began.

Christian living is life in community (2:2). We walk with Christ. And we never walk alone in this world either. Christian living is corporate, as members of the interdependent body of Christ. Each person has an important contribution to make in the knitted together life of the church.

Christians are to walk through this world with confidence (2:2). We don’t have to wonder what God thinks about us. There is no place for insecurity or fear.

This rich passage tells us with great clarity who Jesus is and the central event of his work on earth.

The deity of Christ (2:9) and his humanity (2:9) come together in this paragraph more fully than in any other text of the New Testament.

How does this help Christians from avoiding capture? Because human speculation—the foundation of all religion and philosophy, all the human traditions—is limited to our own limited experience and thinking. Just think about how astrologers try to connect the heavenly dots—they all differ. Who’s to know what is really true? The answer is that God knows! And God has revealed his plan (1:26,27; 2:2) in Christ who is God in human flesh. See also John 1:1ff.

Being made complete (2:10). There is nothing to add to the finished work of Christ. He has the authority as God to make us complete (2:10). He did this by “cutting away” or “circumcising” our sinful nature. So there is a change in our very nature when we are “in him” (2:11). Our unity or identity in Christ is detailed in the events surrounding Jesus’ death, burial, and resurrection (2:12). These things that are true of Christ are also true of you who are “in Christ.” Let no one take your soul captive by saying anything else!

Jesus’ work on the cross is given special description in 2:13,14. The “certificate of debt” was a Roman list of offenses committed by a criminal and for which they were suffering. Paul is saying that all of us have a certificate of debt. We have all done wrong and deserve judgment. But through Christ, God has taken our judgment on himself, so that he can freely offer us forgiveness (Psalm 49:7,8,15).

Christ is the head of his body, the church. He holds it all together.

This passage is a stern warning against religious legalism. Religious rules are deceptive. Just think about Jesus’ harsh words to the Pharisees! They thought they were pleasing God by adding rule on top of rule to avoid sin. Instead, they were building a delusion of self-righteousness. And this kind of teaching is deeply offensive to God. How is it that a person can add to the finished work of Christ? This teaching is dangerous and it is not from God.

Paul is very clear that living under grace is a life of freedom. But it is not a freedom without values or self-sacrifice. We are free from God’s judgement by grace so that we can use our freedom, not for self-indulgence, but to serve others. See Galatians 5:1-25.

The truths we learn about God in this paragraph are the truths of what it means to be “in Christ” or “with Christ.”

Salvation is our identification with Christ’s work in the past, present and future.

What does it mean that we have been (past tense) raised and seated with Christ? We have already noted that in Christ, we share in his resurrection. As Christ died for us, we are united in his death and his resurrection. The sting of death is sin, and sin has been paid for in Christ. So we no longer fear death. And the new heavenly life we experience now—not fully, but truly. The same power that raised Christ from the dead is at work in us too. So too, we are seated with Christ—at the right hand of the Father. In this sense, we share his place of honor with the Heavenly Father. This place of honor is ours in Christ. And as a past event, it is certain. There is no way to change the past. It is established. And so is our resurrection life place of honor with God.

Salvation present (3:3,4a) describes the amazing way we are truly united with Christ. We are united relationally, as a loving parent to their child—sons of our heavenly Father. Or we could think of this unity as the intimate bonds of husband and wife. Note that in discussing marriage, Paul says that it is like the relationship of Christ and his church (Ephesians 5:31,32). But there is another sense in which we are united with or in Christ. Paul says our life is “hidden with Christ” and that Christ “is our life.” This describes the indwelling presence of God, who lives within (Romans 8:10). In a very real way, to be “born again” is to become a “new creation” (2 Corinthians 5:17). This new creation we have become is the end of an existence alone, cut off from the life of God, but one that Christ is alive within (Galatians 2:20). There is no longer “I” apart from Christ.

Salvation future (3:4b) is the certain future awaiting us when Christ returns. It means that we live in hope. So while in this world we will experience many difficult and painful things, we must look at them as what Paul described as “birth pangs,” labor pains preceding the birth of a new life (Romans 8:22,23).

The renewal Paul describes comes from God, who created the new self whom we have become. And in this renewal Christ is the center of our renewal that transcends all social distinctions.

Our former self—our “old self,” “flesh”—no longer has power over us because we are new in Christ (3:5). While we may find ourselves bound to various kinds of immorality, they no longer define us and we are no longer subject to their demands.

True biblical faith is both knowing what is true and trusting it with our lives. That’s what “consider” means—to personally rely on.

Paul calls on the Colossians to “count on” or “consider” these old patterns of life to be dead to us, just as our sin nature was taken to the cross (Romans 6:11). We must render a verdict: these broken, failed ways of life are not who I am and therefore, I can change! (see Romans 8:2).

“Set aside” the old self (3:8,9) means to identify and exercise the freedom to walk away. Can you identify some of these things in yourself? And do you know what is causing them? Unhelpful comparisons? Unresolved failures? Unforgiven offenses? Unmet expectations?

“Put on” the new self (3:10) who is being renewed. To put on is like to be “clothed” with Christ (Galatians 3:27). It is to delight in who you are in Christ. It is to place who you are in Christ at the center of what you do. Nowhere is this more important than in relationships with others of God’s people (3:11). Our renewal is a corporate renewal. In Christ, all of the things that alienate people in our society are healed, our relationships restored (Galatians 3:28).

Let’s note that “being renewed” is a process. It is in the continual (imperfect) tense. Like all processes, it takes time and there will be successes and failures. That’s all part of the learning process, of a renewal in which we are learning to be who we are in Christ. Think about it like this: once you have a child, you will forever be a father or mother. That is a fact about you that nothing can change. It’s who you are! But it is a very different thing to learn how to be a parent. That takes a lot of time and can be very challenging. That’s what it’s like to “consider” yourself new in Christ and to “put on” the new self.

Responsibilities within the household center on our responsibilities to God. He is the head of the household, just as he is head of the church (Ephesians 3:10). Notice how the members of the household are called on to care for the others as an act of faithfulness to God. This is totally different from the Roman household in which the father (paterfamilias) ruled his house with absolute authority.

All responsibilities of the household were viewed as duties on behalf of the father. But God is the Lord of all, including the family, so our first responsibility in the family is to God. Our motivation to serve other family members comes from our call to serve God.

Not only are there responsibilities for each member of the household (compare with Ephesians 5:21—6:9), but there are also rights. Because we are equally in the image of God (Genesis 1:27) and one in him (Galatians 3:28; Colossians 3:11), we are to be of equal value to one another. This has revolutionary and liberating implications for the Christian household.

Wives are to be subject to their husbands, as is fitting in the Lord (3:18). Her being subject is not absolute. It is defined by her relationship to the Lord. Being subject means serving God’s purpose for her husband, as a co-laborer in life (Ephesians 5:21) and sometimes as a compelling witness to a non-Christian husband (1 Peter 3:1,2).

Husbands are to love their wives (3:19). So a wife is not there to serve the interest of husband or tend to the chores around the house but is to be the subject of agape love—to be worthy of a husband’s self-sacrifice and gracious affection. The human tendency is to look to our rights rather than our responsibilities. But that is not God’s way, who calls his disciples to be “the servant of all” (Mark 9:35).

A child’s obedience (3:20) pleases the Lord. Here again, the child is not simply the property of the paterfamilias, but an active moral agent in the family. And scripture reminds us that children receive a blessing as they obey their parents (Exodus 20:12).

Fathers are not to exasperate their children (3:21), but relate to them with sensitivity, leading them to lay a foundation for successful adult life. Children will lose heart if they are treated uncaringly or harshly.

The question of slavery (3:22-25) was troubling to the early Christians, just as it has been troubling throughout history. Here Paul calls on slaves to faithful service to God by serving their masters. However, it should be clear that slavery is not God’s design for human relationships or the Christian household. Paul has already established the principle of human equality (3:11). But change in a fallen world does not come easily. Paul taught that slaves should seek their freedom (1 Corinthians 7:21-23). But this letter gives us yet another window into how the problem of slavery was addressed in the early church. Paul mentions his friend Onesimus, the faithful brother and friend of Paul during his imprisonment (4:9). Providentially, Onesimus was also a run-away slave of Philemon, a church leader in Colossae. Note carefully how Paul addresses Philemon on behalf of Onesimus (Philemon 8-10).

Finally, note that masters are to give slaves justice and fairness (4:1), knowing that they also have a Master in heaven.

God is the one who opens doors for Christian ministry (4:3). We are not able to see what God sees. And it is God who places every person in their time and place so they can find him (see Acts 17:24-28). God is active in the world through his Spirit, drawing people to himself (John 12:32). God calls his people to pray for lost people because he loves them and does not want anyone to die apart from him (1 Timothy 2:1-6).

Prayer is at the center of the Christian life (4:2). In this passage, it is at the center of Christian witness to the world. Paul calls the Colossians to be “devoted” to prayer with an “alert mind” and a “grateful heart.” This means that our prayer must be vigilant and focused, placing the concerns of the lost in God’s hands and thanking him that he hears us.

We are to pray for opportunities to speak (4:3). It seems that if we are not finding regular opportunities for Christian witness, it is likely we are not praying for opportunities! God answers prayers and opens doors. While we are alertly and vigilantly praying, God guides our thoughts so that we are able to speak his word in ways that meet the moment’s need. That’s what Paul means by saying “proclaiming the message as clearly as I should.” We will be able to more clearly discern the things a non-Christian needs to hear as we are led by God in prayer. Peter makes the same point: “Set Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence” (1 Peter 3:15).

One of the results of prayer as Paul describes it is the ability to hear from God and to listen effectively to others. The great Chinese Christian leader Watchman Nee wrote, “You must learn to listen before God. As he speaks, you need to be able to decipher three different kinds of words: (1) the words spoken; (2) those unspoken; and (3) those hidden within his spirit.” Prayer helps us be fully present for spiritual work.

Paul also instructs us to “live wisely” (4:5) among non-Christians. This is important. The church is not to be some isolated group of people concerned mainly for themselves. The church is to be invested in the surrounding community. We should know and be well-known by our neighbors, work associates and extended family. Too often Christians want to protect themselves from society, rather than pursuing the lost people around us. Many Christians do not even have non-Christian friends. How else could we be “ambassadors for Christ” (2 Corinthians 5:18-20)? To “make the most of every opportunity” (4:5) is to recognize that in every interaction there is some kind of open door to represent Christ well to non-Christians.

God works through relationships as we have already seen (1:28). Jesus modeled for us the importance of working together throughout his ministry. We are a body in Christ created by God to be interdependent.

This closing passage illustrates three kinds of relationships that characterize the Christian life: relationships that sustain, relationships of common purpose, and relationships that transform.

Relationships that sustain us. Barnabas, “Son of Encouragement,” was Paul’s oldest Christian friend. When no one trusted Paul, Barnabas was his advocate (Acts 9:26,27). He was a close and trusted ally and partner on Paul’s first missionary journey. It was Barnabas who shared testimony that supported Paul’s that Gentiles had received the Holy Spirit without being circumcised. Barnabas continued to be an encouragement to Mark even after Paul rejected him as a team member for the second missionary journey (more on this below).

Luke and Tychicus are called “beloved brothers” and “faithful servants.” They had been with Paul through most of his travels. It is their trustworthiness tested by time and adversity that made them Paul’s “beloved brothers.” Those who choose to stay with us through hard times are the ones we are closest to. Luke was not only a physician, but also the author of Luke and Acts, which were so important to getting the message out about Christ and the early Christian movement.

Aristarchus is a “fellow prisoner.” At a time that would be dangerous to associate with Paul, Aristarchus remained with him, embracing the risk.

Relationships of common purpose. Epaphras is a “bond-servant of Christ Jesus” striving earnestly in prayer for the Colossians. His deep concern no doubt came from the fact that he was deeply involved in establishing the Colossian church (1:7). Also Nympha, a woman who was leading a house church, is important enough for Paul to mention her by name. This is just one more demonstration of that connection between Paul’s principles and practices. He wrote that God does not distinguish between men and women, slaves or free, Jews or Gentiles. And we can see among this circle of friends all of these people are included!

Archippus is instructive because Paul specifically encourages his readers to urge him to fulfill the ministry the Lord had for him. All of us have a calling and a ministry to fulfill. It is important to keep these issues in the forefront of our relationships.

Relationships that transform. The sweetness of ministry is seeing the lives of people we’ve grown to love transform. Onesimus is such a person. He came to Paul a run-away slave and returned to Colossae a free brother in Christ. Mark is another important colleague Paul mentions. Remember Mark abandoned the team in Paul’s first missionary journey. Paul did not want Mark to join him on the next trip. This was certainly a major failure and disappointment for Mark. Yet Paul is reconciled to Mark and wants the Colossians to welcome him. As a Christian, you are not your past! Grace changes everything. For Mark, that meant regaining Paul’s trust through faithful and sacrificial service. Finally, Paul mentions Demas. Demas is an unfinished story, as he will later abandon Christian ministry (2 Timothy 4:10). Yes, we take chances with people and some will disappoint. But that’s not the end of the story. God is still involved.