Col

Concordia Commentary: Colossians
Paul Deterding
Introduction (pp. 1-15)

Significance
Colossians expounds upon the relationship of Jesus Christ to the created order. Christ is the Creator and
Reconciler of the universe. Paul also has much to say about how the believer should view and relate to
creation.
Text
Colossians has its share of textual problems. Therefore textual criticism plays an important part in
studying Colossians.
Recipients
The congregation at Colossae was not founded directly by Paul, but he shows a pastoral responsibility
towards it. It would seem like the church at Colossae, as well as Laodicea and Hierapolis, was started
during Pauls three-year (AD 53-55) ministry in Ephesus. It is likely that Paul organized and coordinated
the work of missionaries in the outlying areas of the province of Asia. It is a strong possibility that
Epaphras was the founding missionary (see Col. 1:7-8 and 4:12-13) of the three churches located about
one hundred miles from Ephesus.
The congregation was made up of both Jews and Gentiles. The Colossian heresy that Paul addresses in
this book has a mixture of Gentile and Jewish religious practices.
Occasion
It appears that Paul was in prison and that Epaphras had come to him bringing word of a heresy which
was troubling the congregation. The Christians in Colossae were tempted to add tenets of this false
teaching to the way of faith in Christ. Those spreading the heresy evidently considered themselves
Christians. Therefore because this congregation was founded under his supervision, Paul writes this
letter to guide the congregation away from this heresy and into the truth.
Authenticity and Integrity
While some people questions the authenticity of Colossians on various grounds, we accept that it is
divinely inspired Scripture and that Paul, as attested to in the letter, is the author. There are several
other indications that Paul is the author, but I will skip over them here. The early church accepted Pauls
authorship and the genuineness of the letter was not questioned until the nineteenth century.
The Colossian Heresy
Our knowledge of the heresy combated by the letter to the Colossians is limited to those passages in the
letter in which Paul writes against it. There were some Jewish elements to it (see 2:11, 16, 20). Yet it
went beyond Jewish practices. It involved knowledge and wisdom, mysteries, the flesh, perfection,
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cosmic beings, and asceticism. It had a number of similarities to the Gnosticism which came along later
in the second and third centuries AD. It was apparently an early form of Gnosticism.
Gnosticism in all its forms teaches that God is pure spirit and that matter (the flesh) is inherently evil. In
this scheme redemption involves the escape of the spiritual from the material so that it can be unified
with God. This escape is gained through knowledge and occurs at death when the spirit abandons the
material body of flesh. Knowledge of this is hidden from humankind and it is the job of the redeemer to
reveal this. For an individuals spirit to make its way to God, it had to know secret knowledge, almost
like a password to get through each stage.
The attitude of Gnostics toward material things led them to one or the other of two completely different
and contradictory views of life in this world. Some Gnostics insisted on strict asceticism (sexual activity
and certain foods were forbidden) to prevent the contamination of the spirit. Others claimed that since
the flesh did not matter in redemption they could live as licentiously as they pleased. Usually Gnostics
viewed themselves as superior to those who did not have knowledge and frequently would have nothing
to do with them.
Because of their view of the flesh, Gnostics many times denied the incarnation of Christ and interpreted
his death and resurrection in some other way. They spiritualized the resurrection of those who were
redeemed.
Many of the things that the letter teaches seem to be combating a form of Gnosticism. It stresses the
deity and incarnation of Christ and his victory over powers and authorities. It teaches about the flesh,
the saving work of Christ on the cross, the resurrection, and Christian love for others. When the Gnostic
elements were combined with Jewish elements the heresy might be described as a Jewish-Gnostic
heresy.
It appears as if Christian concepts were harmonized with Greek philosophy to form this early form of
Gnosticism. To follow Gnosticism was to associate with the intellectual elite. Many believed that it was a
more mature version of the Christian faith. It was viewed as modern and trendy. It was attractive
because it had a theology of glory over against Christianitys theology of the cross.
Relationship to Ephesians and Philemon
There are extensive parallels between Colossians and Ephesians and Philemon. Colossians and Philemon
mention a number of individuals who were with Paul at the time of writing: Onesimus, Aristarchus,
Mark, Epaphras, Luke, Demas, and Archippus. Because of this it seems likely that the two letters were
written about the same time. Tychicus is mentioned as the bearer of both Colossians and Ephesians. It
seems likely then that Ephesians was written and sent at the same time as Colossians. Colossians and
Ephesians also have extensive parallels in vocabulary and content.
Colossians was written to deal with a specific problem at a particular place under the apostles care.
Ephesians employs many of the same concepts and terminology but in a more general way in a letter
that was intended for wider circulation. So it looks like Paul first wrote the letter to the Colossians,
addressing the heresy issue, and then, while still fresh in his mind, wrote about the same general topics
to the church at large. This is the book we know as Ephesians. The emphasis in Colossians is on Christ as
the head of his body, the church. Ephesians emphasizes the church as the body of Christ, of which Christ
is the head.
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Date and Place of Composition
Paul is in prison when he writes Colossians (4:3, 10, 18). Paul was imprisoned many times so we are not
sure where he was imprisoned when he wrote the letter. Knowing the place of the imprisonment would
help determine the letters date. Most believe Rome (A.D. 60-61) but there are some issues concerning
the large distance travelled from Rome to Colossae. Others speculate it was written from Caesarea (A.D.
57-58) or Ephesus (A.D. 53-55).
Outline
Many people outline Colossians in many ways. The following outline uses a simple two-part outline that
seems to do justice to the letters contents.
I. Kerygma (1:1 2:23)

. . A. Salutation (1:1-2)
. . B. Overture (1:3-20)
. . . . B1. Thanksgiving Report (1:3-8)
. . . . B2. The Source of Knowledge: Reason for Intercession (1:9-14)
. . . . B3. The Christ Hymn: Creation and Reconciliation (1:15-20)
. . C. Main Exposition and Resolution (1:21-2:23)
. . . . C1. The Ministry of Reconciliation (1:21-29)
. . . . C2. True Knowledge (2:1-5)
. . . . C3. The Fullness of Christ (2:6-15)
. . . . C4. True Freedom (2:16-23)
II. Paraenesis (3:1 4:18)
. . A. The Christian Life (3:1-4:6)
. . . . A1. Death and Life (3:1-4)
. . . . A2. Put Off and Put On (3:5-17)
. . . . A3. The Table of Duties (3:18-4:1)
. . . . A4. Watch and Pray (4:2-6)
. . B. Concluding Matters (4:7-18)
Paul Deterding
I. Kerygma (Col. 1-2) (pp. 19-131)

[Kerygma = the exposition of the Gospel Christ.]
A. Salutation (Col. 1:1-2) (pp. 19-25)

Textual Notes
Col. 1:1
Timothy He had a Gentile father and Jewish mother. He was a devout adherent of the OT faith. He
was circumcised before joining Paul on this second missionary journey. He worked alongside Paul and
was very close to Paul. Paul left Timothy in charge at the church at Ephesus. He was the coauthor of
Colossians and other letters.
brother means fellow Christian.
Col. 1:2
saints means sacred, holy, set apart from the secular for the service of God. Believers are made holy
through faith in Jesus and therefore are fully acceptable to God. Because of this Christians are heirs of
eternal life and live a life which is no longer under the dominion of sin.
faithful here it emphasizes those who have saving faith. When one has saving faith, one desires to be
faithful to God. And one can only be faithful if one has saving faith.
grace and peace It was Pauls custom to wish grace and peace to his readers. [When God is gracious,
he gives salvation as a free gift.] Being in a state of peace is being in a right relationship with God. Peace
denotes that the enmity between God and man caused by human sin is replaced with harmony. Christ
made peace by keeping the Law and by shedding his blood on the cross. He did this for both Jews and
Gentiles, reconciling and restoring peace between God and man.
from God our father denotes the ultimate source of grace and peace.
Apostle (1:1)
Paul begins with a salutation, which was a standard part of Greek letters in the first century, and
modifies it. He first identifies himself as the writer, mentions Timothy his beloved co-worker and
coauthor, and follows with a list of the recipients. Paul changes the standard word greeting into grace
to you and peace from God the Father.
Paul usually starts his letters by identifying himself as apostle of Christ Jesus through the will of God.
An apostle is one who is sent by another with authority. So when an apostle speaks and acts, he speaks
and acts as if he is the one who sent him. He completely subordinates his own will to the will of the one
who sent him. Paul and the other apostles were called by the Lord Jesus and were given full authority to
proclaim his Word. Therefore the apostolic documents that make up the NT are the very words of God
and are authoritative in all times and places for the Church.
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The apostles of Jesus Christ, who were chosen and sent by Christ, were also eye-witnesses to the
resurrection of Christ (Acts 1:22; 1 Cor. 9:1). Paul became an apostle of Christ on the road to Damascus
(Gal. 1:15-16; 1 Cor. 15:7-10). There he saw the resurrected Christ and was called as an apostle,
especially an apostle of the Gentiles (Rom. 11:13). As an apostle with authority conferred upon him by
Christ, Paul, in this letter, provides Gods answer to the false doctrine infiltrating this congregation.
Paul says he became an apostle through the will of God. God was active in making him an apostle of
Jesus. The apostolic office is not one that a man takes for himself. Rather, it is bestowed upon him by
God in Christ Jesus. Paul says the same thing in a little less forceful way in Gal. 1:1.
In Christ (1:2)
In verse two Paul lists the addressees of this letter: the saints and faithful brothers in Christ who are in
Colossae. The addressees are said to be in Christ. In Christ is a concept used almost exclusively by
Paul. By one count, he uses in Christ or equivalent phrases in his 13 letters some 170 times. The
phrase in Christ denotes a harmonious relationship with Jesus Christ and baptismal incorporation into
the body of Christ.
It has this relational meaning a number of times in Colossians (Col. 1:2, 4, 14, 16, 17, 28; 2:6,
7,10, 11, 15).
This relationship is created by God (1 Cor. 1:30) through Baptism (Rom. 6:3, 11; Gal. 3:26-27;
Eph. 4:4-5; Col. 2:11-13) and the Gospel (1 Cor. 4:15, 17; Eph. 1:13; 3:6).
The relationship is one of faith directed to Jesus Christ (Gal. 3:14, 26; 5:6; Col. 2:7).
Therefore we are in Christ through Baptism and faith.
Those who are in this relationship with Christ have faith in what Christ has accomplished. And
when one grows stronger in ones faith, one grows closer to Jesus Christ.
Those who are in Christ have unity with Christ and with each other (Rom. 12:5; Gal. 3:28; Eph.
2:15). This unity is probably what is behind Col 1:2.
Because the Church is in Christ, Christ can work through its proclamation of judgment and
salvation. This mission emphasis in Christ is mentioned in Col 4:7, 17.
Those who are in Christ live a life of good works (Eph. 2:10). Therefore Paul can speak about
the behavior of believers (Col. 3:18, 20).
All who are in Christ will suffer (2 Cor. 13:3-4; 2 Tim. 3:12), [2 Cor. 1:5-7].
Those who are in Christ through Baptism have not only been incorporated into Jesus death,
but also into his resurrection. And the power of the resurrection helps them endure suffering (2
Cor. 1:5-7; 13:4; Phil. 3:10-11).
Those who are in Christ will be raised bodily at Christs second coming (1 Cor. 15:22; 1 Thess.
4:16).
Paul Deterding
B. Overture (1:3-20) (pp. 26-27)

Pauls thanksgiving report (1:3-8) leads into a single long sentence (1:9-20) which joins the reason for his
intercession (1:9-14) with a hymn about Christ (1:15-20).
This whole section is an overture to the letter. An overture of a symphony or opera introduces the
musical themes that will be taken up later in the work. In a similar way, this portion of the letter
introduces themes that will be developed later in the letter, especially in the main exposition and
refutation of the heresy in 1:21-2:23.
The unity of 1:3-20 is seen from the following.

The phrase on account of this in 1:9 connects 1:3-8 with 1:9-20.
There are many verbal similarities between 1:3-8 and 1:9-14. This shows that 1:9-20 (which is a
single Greek sentence) was built upon 1:3-8.
Therefore the entire overture serves to introduce the letter. It introduces the following themes.
Theme Overture Other References

Faith 1:4 1:23; 2:5, 7, 12
The in Christ relationship 1:4 1:28; 2:6, 11
Love of believers for one another 1:4 2:2; 3:14
The saints/holy ones 1:4, 12 1:22, 26; 3:12
Hope 1:5 1:23, 27
The Word of God 1:5 1:25; 3:16; 4:3
The Gospel 1:5 1:23
To know/knowledge 1:9, 10 2:2, 3; 3:10
Servants/ministers of Gods Word 1:7 1:23, 25; 4:7, 12, 17
Filled/fullness 1:9, 19 2:9-10
Wisdom and understanding 1:9 1:28; 2:2, 23; 3:16; 4:5
Patience 1:11 3:12
Joy 1:11 1:24; 2:5
Inheritance 1:12 3:24
Heavenly/demonic; authority/authorities 1:13, 16 2:8, 10, 15, 18, 20
Rule of God/Christ 1:13 4:11
Forgiveness 1:14 2:13
Christs full deity 1:15, 19 2:9
The image of God 1:15 3:10
All creatures 1:15 1:23
Christs creation of and hence supremacy over the angelic beings 1:16 2:8, 15, 18, 20
Wisdom Christology 1:15-20 2:3
Christs preeminence over all things 1:15, 17 2:10
Christ as head of his body, the church 1:18 1:24; 2:19; 3:15
Christs resurrection 1:18 2:12
Reconciliation by Christ 1:20 1:22
Christs death on the cross 1:20 1:22; 2:14, 20
Paul Deterding
B1. Thanksgiving Report (Col 1:3-8) (pp. 28-34)
[Introduction] (p. 28)
Greek letters in Pauls day typically started out with a salutation, which was then followed by a section
where the author told his readers why he has been praying to his gods for them. Paul uses a similar
section in many of his letters. In it he provides a distinctively Christian thanksgiving report, as he tells
why he prays to the Father of our Lord Jesus Christ (1:3) for them.
As the initial part of the overture of the letter, this section gives the most basic elements of the readers
existence as Christians. They have eternal salvation through faith in Jesus Christ. This faith displays itself
with deeds of love. God has given them salvation and faith through the Word of the Gospel of Jesus
Christ which has been proclaimed to them. Therefore the Gospel of Christ is the foundation for their
existence as Christians.
Textual Notes
Col. 1:3
we refers to Paul and Timothy.
Father denotes the loving relationship of God to Christ which Christ bestows upon believers through
the Holy Spirit.
Lord reflects the personal name of God from the OT (Yahweh). Paul applies this name to Jesus to
designate him as divine.
always praying Paul regularly prays for those in his care and thanksgiving was a prominent part of
such prayers.
Col. 1:4
in Christ Jesus denotes the saving relationship with Christ that one has through saving faith.
Col. 1:5
laid up - means to be stored as in a barn or to be housed as in a library.
heard about beforehand refers to the readers initial coming to faith through the Word.
the Word that which gives hope and bestows faith and love.
truth of the Gospel truth refers to that which is factual and reliable. Pauls Gospel is true as opposed
to the false teachings of the heretics.
the Gospel is true and is the source of hope.
Col. 1:6
bearing fruit and increasing among the Colossians and in all the world. This denotes the ongoing
activity and productiveness of the Gospel.
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heard and came to know when the Colossians heard and came to know the Gospel, the power of
Gods Word produced for them the blessings described in 1:4 and 1:5.
from the day when again refers to the time when the readers first came to faith.
know the grace of God to know the grace of God is sufficient. No other knowledge as espoused by
the heretics is necessary.
grace designates salvation as a free gift from God. In this verse it denotes the entirety of what God
has done in the person and work of Christ for our salvation.
Col. 1:7
you learned refers to the readers initial coming to faith.
Epaphras designates Epaphras as the founding missionary of the church at Colossae.
fellow slave in NT times a slave was one who was wholly owned by a master and owed undivided
allegiance and obedience to him. Epaphras, like Paul and Timothy, was a slave of God. In the OT
Abraham, Moses, Joshua, and especially the prophets were slaves to God.
our this commentary prefers the variant our to your. This connects Epaphras to Paul. This makes
the ministry of Epaphras an extension of Pauls ministry. This means that under the supervision of the
apostle Paul, Epaphras was sent to Colossae to take the Gospel on behalf of Paul. This helps explain the
apostolic and pastoral concern that Paul shows toward this congregation that he has never personally
visited.
Col. 1:8
who also made clear to us your love Epaphras brought word to the apostle of the love displayed by
the Colossians and, we may assume, also the troubles besetting the congregation.
in the Spirit refers to the Holy Spirit as the source of love displayed by Christians. This is the only
mention of the Holy Spirit in the letter. Perhaps by doing this Paul is dispensing the erroneous views of
the heretics on the Spirit/spirit by ignoring them.
Faith, Love, Hope (1:4-5) (pp. 31-33)
Three significant words in this verses are: faith, love, and hope. These words have a relationship with
one another. Faith is mentioned first because of its importance and because love and hope are born of
faith. Faith here is the state of believing on the basis of the reliability of the one trusted, meaning their
faith in Christ. It is this faith that justifies a sinner.
Outside of biblical teaching, hope was largely absent in the ancient world. Things were so bad that
some wished they had never been born. For the most part, the Greco-Roman world viewed time as a
circle that led to no goal and had no meaning. In contrast to this, the OT and NT faith presented history
as moving toward a goal. In the OT the Lord had promised salvation. In the NT God delivers on that
promise in the person and work of Christ. That salvation will be fully consummated at Jesus second
advent.
Paul Deterding
Biblical hope is trusting with certainty that God will keep his promises. Hope is not just biding time, but
waiting with endurance (see Col. 1:11). Such endurance is given through the Spirit in the anticipation of
the consummation (Rom. 8:25; 15:4). The picture of hope in the OT is that of certain trust in God who
grants safety and the promise of eternal security, so as to produce a waiting with endurance.
Like faith, hope has to do with trust in God. Hope is faith directed toward the future. When one has
hope, one has a future to look forward to. Hope rests upon what Christ has accomplished for us and the
benefits which God promised, which are stored up for us in heaven.
Our love is dependent on Gods undeserved love for fallen humanity. Faith is active in love (Gal. 5:6).
The Christians believing and hoping shows itself by acts of love toward others. The Spirit powers such
love.
The Word of the Truth of the Gospel (1:5-7) (p. 33)
Paul mentions the Word of Christs Gospel several times in this early section. Paul stresses its truth and
its saving power over against the false claims of the heretics. Through the ministry of the Word they
have faith and hope and bear the fruit of love. Paul will dwell on the ministry of the Word in 1:21-29;
3:16; 4:7-17. The Gospel of Christ has the primary place in the ministry of the Word.
The Ground of Apostolic Thanksgiving: Colossians 1:3-8 in Context (pp. 33-34)
Paul gives thanks for what the Gospel of God has accomplished: their faith, their love, their hope. The
truth and power of the Gospel proclaimed to them under Pauls watch created and sustains these
things. Through the Word they have a hope that is certain of the future blessings stored up for them in
heaven. The Colossians faith in Gods promises move them to a life of love. Through the Word the same
is accomplished all over the world.
B2. The Source of Knowledge: Reason for Intercession (Col. 1:9-14) (pp. 35-42)
Having spoken of their status as Christians in the previous section, the apostle continues by noting the
need (for which he prays) for his readers to grow in faith and godly living. Such growth, here expressed
especially by the concepts of knowledge, wisdom, and understanding (matters with which the heretics
may have been enticing the Colossians), comes from the same source as their initial coming to the
Christian faith: through the proclamation of what God has done in the person and work of Christ for
their salvation (1:12-14).
In Acts 26:18 Paul reports the purpose of his ministry, as given to him on the road to Damascus, in
language strikingly similar to this portion of Colossians. ... This correspondence is a bit of evidence
pointing to the accuracy of the account in Acts in reporting Pauls own words.
Textual Notes (pp. 35-38)
Col. 1:9
Paul Deterding
This section will report not only Pauls prayer of thanksgiving, but also his petitions for the readers.
Col. 1:10
walk refers to ethical conduct, ones way of life.
Col. 1:11
power denotes capacity or ability.
strength has the sense of might or force.
glory a synonym of divine power and strength.
endurance perseverance in Christ in the face of attacks. It remains through suffering (2 Cor. 1:6) by
holding fast to its hope for the future according to Gods promise (Rom. 8:25; 15:4), so that it persists in
good works (Rom. 2:7) and produces proven character (Rom. 5:4).
patience could also be rendered longsuffering.
with joy characterizes the giving of thanks (v. 12). Joy is deeper than happiness. Joy endures even in
the face of affliction (2 Cor. 7:4; 1 Thess. 1:6).
Col. 1:12
giving thanks this is the appropriate response to what God has done.
Father refers to God in his saving relationship to baptized believers.
made sufficient is a word of grace, since the Father provided what we could not provide for
ourselves (1 Cor. 15:9; 2 Cor. 3:5-6). The Fathers act of making sufficient preceded that of thanksgiving
given to him. The Father made us sufficient or qualified us (ESV) to share in the inheritance in Baptism
when he incorporates us into the past event of Jesus death and resurrection.
inheritance the same Greek word used for inheritance was used in the Septuagint for the land of
Palestine apportioned to the people of Israel. The promised land of the OT was a prophecy in type of the
resurrection of the body to eternal life in heaven.
saints some translate this as holy ones which refers to angels. But considering Paul condemns the
misguided worship of angelic beings which characterized the Colossian heresy (2:18; cf. 1:16; 2:10, 15),
that does not seem like a good alternative.
Col. 1:13
rescued a synonym for save. It denotes deliverance and safety. Paul makes mention of the evil
from which one is rescued, the authority of darkness. Points to a past event: the readers baptismal
incorporation into Christs saving work.
authority the sphere in which power is exercised. With a modifier of darkness, it has an evil
connotation. Satan is allowed a certain amount of authority by God (Rev. 13:5, 7). He attempts to usurp
and pervert Gods divine authority (Mt. 7:29; 9:6, 8; 28:18; Acts 1:7; Rom. 9:21). Looking ahead, Paul will
reference fallen angels as authorities (Col. 1:16; 2:10, 15).
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transferred is a term used to describe a conqueror transplanting vanquished people from their
ancestral homes to his own realm. Here the concept has a positive connotation of delivering from
oppressive rule to a benevolent one. This deliverance occurred in their baptism.
beloved Son may have used this expression to recall the Baptism of Jesus where the Father said,
You are my beloved Son.
Col. 1:14
the forgiveness of sins forgiveness is foundational for the Christian faith. In Col. 2:12-13 forgiveness
is specifically identified as a result of Baptism. This then is another allusion to the Sacrament in this
section.
Note that the sentence that began in 1:9 extends all the way to 1:20. But the significance of 1:15-20
demands that we treat it as a separate unit.
Knowledge, Wisdom, Understanding (1:9-11) (pp. 38-40)
The terms knowledge, wisdom, and, to a lesser extent, understanding are used in the Scriptures
with rich Gospel content. The apostle apparently uses them here in direct antithesis to the claims of the
false teachers troubling the congregation.
In secular Greek knowledge means the retention of information. In the OT to know connotes an
intimate relationship. In the OT knowledge of God is equivalent to faith.
Wisdom includes a practical aptitude for godly living in the real world.
Wisdom belongs to God (Job 28:20, 23).
God created the world by wisdom (Ps. 104:24; Prov. 3:19-20)
God imparts wisdom to his creation (Job 28:20, 23-27; 38:36-37).
The possession of divine wisdom means salvation (Is. 33:6).
Wisdom was the personal agent by whom God created (Prov. 8:27-31) and therefore he is
identified with the Word by whom God created (Gen. 1; Ps. 33:6).
We lack wisdom because of our sinful condition, meaning we lack a right relationship with God.
Our lack of wisdom is evident because we are out of harmony with the way God created things
to be (his Law).
Therefore wisdom must be revealed by God (Prov. 2:6) if humanity is to gain the knowledge of
salvation.
Through wisdom God creates and reveals. Through Jesus [the Word] God created the world (Jn. 1:1-3).
Jesus reveals to man God and his grace (Jn. 1:18). Therefore Jesus is the Wisdom of God (1 Cor. 1:30),
the Wisdom of God incarnate. Through the cross Christ restores wisdom to a fallen creation. His death
provides redemption from sin and the promise of the restoration of creation to the goodness of Gods
original creation. Therefore wisdom equates to forgiveness and righteousness (1 Cor. 1:30). Wisdom
centers on Christ and the cross. Therefore when Christ crucified is preached, Gods wisdom is being
preached. And in this Wisdom, which is foolishness to the world, salvation is found to those who believe
(1 Cor. 1:21-24).
Paul Deterding
[What follows here is my personal attempt to understand the big picture of Gods wisdom better.
1. In and by wisdom God created the world through his Word.
2. The world was perfect. It was in perfect harmony with God and the order he created.
3. Being in harmony with God and the order he created was very wise both then and now.
4. But the world sins. It no longer knows God. Its order is disrupted. It has lost divine wisdom.
5. Without Gods intervention, man is lost forever. He cannot regain wisdom and harmony with
God.
6. In his wisdom God sends his Son into the world as a human being to save and restore the world.
7. In his wisdom the Father had the Son live a perfect life and die a substitutionary death for sinful
mankind.
8. In this way he would save mankind and restore the world to its original pristine condition.
9. By the Son doing this, he reveals the Father and the Fathers grace and wisdom.
10. The Son is the Wisdom of God incarnate and in action.
11. The wisdom of God focuses on the Son and the cross.
12. When the Church preaches Christ crucified, it preaches the wisdom of God.
13. This wisdom is foolishness to the world but is salvation to those who believe.
14. Wisdom is received by faith and causes us to live a life of doing good for others.
15. Wisdom gives us harmony with God and his way.
16. When one has wisdom, God gives the ability and desire to live as God desires.]
This wisdom is appropriated through faith (1 Cor. 1:21-24) (faith = fear of the Lord in the Wisdom
books). And to possess wisdom is to have eternal salvation (Is. 33:5-6). Those who possess spiritual
wisdom live a life of good works, a life of serving others. This is pleasing to God. This is the fruit of faith.
The wisdom that Jesus gives is harmony with God and his ways. One who has wisdom is given by God
the ability and desire to live in harmony with the way the Creator intended life to be lived.
The words bearing fruit and increasing were used in 1:6 in reference to the hearing of the Gospel.
Paul uses those same words again in 1:10. This suggests that every good work and the increasing in
the knowledge of God arise from an ongoing hearing of the Gospel. Col. 1:11 makes clear that it is God
who empowers such good works and increasing in the knowledge of God. And in doing so, he gives
endurance, patience, and joyful thanksgiving (1:11-12).
understanding or insight (1:9) is a synonym for wisdom. Such spiritual understanding is a gift of the
Holy Spirit (1:8-9).
Soteriology in Colossians 1:9-14 (pp. 40-42)
In this section Paul says he prays for their spiritual well-being, their salvation. Only God can accomplish
salvation, for knowledge, wisdom, and understanding of faith come about only through the means of
grace which convey Christ.
In describing this salvation, Paul weaves together a number of salvation concepts. The first is the will
of God (1:9). Because God willed our salvation (Col. 1:27; 1 Tim. 2:4), he is the cause of it (Gal. 1:4; Mt.
18:14; Jn.6:39-40). Gods will is his desire and plan from eternity for us to be saved (Eph. 1:5, 9, 11).
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Christ accomplished this will of God and thereby effected our salvation. It was by Gods will that Paul
became an apostle (Col. 1:1).
Paul denotes salvation as sharing in an inheritance (1:12). This term recalls the promised land given to
Gods people by God in the OT as their inheritance. Believers in Jesus (both Jews and Gentiles) succeed
the Israelites as the people of God. The ancient promised land foreshadowed the resurrection of the
body to eternal life as the gift inherited by Gods people.
Paul speaks of salvation in terms of darkness and light in 1:12-13. He describes salvation as Gods rescue
of us from the darkness of the power of Satan to the light of eternally dwelling in Gods holiness and
salvation. This rescue takes place through the Gospel of Christ and Baptism.
Salvation as a transfer into the rule or kingdom of God was a major concept in the teaching of Jesus.
Under Gods rule we receive grace. And under Gods rule, he is restoring things to the way he intended
them to be. Christians are ruled by Gods beloved Son (1:13). His beloved Son won for us forgiveness of
sins. This rule of grace comes in a personal, individual way through Gods Word (see the parable of the
sower in Mt. 13:3-8, 18-23). This rule has come to the Colossians when Gods Word was preached to
them.
Paul concludes this section by saying that salvation includes believers receiving redemption and the
forgiveness of sins (Col. 1:14). In Christ the Colossians and all believers have these things. To redeem
is to purchase for a price. The blood of Christ is the price paid for our redemption (Rom. 3:24-25; Eph.
1:7).
By joining together redemption and the forgiveness of sins, Paul may be purposely contradicting the
Colossian heretics. Later Gnostics distinguished between the two, with forgiveness being the preliminary
stage of salvation and redemption being the latter stage, a stage where perfection was achieved
through higher knowledge. Paul says that they are one in the same, two sides of one coin. To have
forgiveness of sins is to have salvation and to be redeemed is to have been saved.
The Source of Knowledge: Colossians 1:9-14 in Context
In the overture, Paul moves from giving thanks for his readers (1:3-8) to interceding for the ongoing
salvation benefits and nurture that they need (1:9-14). The apostle prays that his readers may have all
the blessings of wisdom and knowledge, these terms describing a relationship with Jesus Christ.
These benefits come by way of the Word of God and affect ones entire being. To have the gift of
wisdom is to be in a favorable relationship with God. And this transforms one to do good works and lead
a God pleasing life.
This transformation shows itself in a number of ways: the Christian bears the fruit of good works,
increases in the knowledge of God, is empowered by God to have endurance and patience, and gives
thanks to God with joy for the favorable status before God which he received in Christ.
The favorable status is described in a number of ways: inheritance, rescue, rule, redemption,
forgiveness. Each of these concepts denotes what one has through knowledge of and faith in Christ. Paul
prays that they not only continue in these things, but also increase in them through an increase of their
faith in Christ.
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B3. The Christ Hymn: Creation and Reconciliation (1:15-20) (pp. 43-65)
This is the conclusion and climatic portion of the overture. In it he focuses our full attention on our Lord
Jesus, presenting him as Creator, Lord, and Reconciler of the entire universe. By doing this, he shows his
readers how to rightly view creation, both material and immaterial. Moreover, he begins to
demonstrate that in the incarnate Christ and in his redemptive work those who stand in a saving
relationship with Christ have everything they need, including wisdom and the fellowship with God that
the heresy plaguing the Colossians claimed to provide.
It is widely assumed that this section is a hymn or is based on one. And it is very possible that Paul was
the author of the hymn.
Col. 1:15
The sentence that began in 1:9 continues all the way through 1:20.
firstborn This word is also used in 1:18. The next verse states that all things were created in,
through, and for Christ. Therefore the expression the firstborn of every creature means that Christ is
the cause and source of every created thing. Christ is the Creator of everything and not a part of what
was created.
Col. 1:16
all things refers to the entire created and ordered universe.
thrones, dominions, rulers, or authorities In Jewish intertestamental literature these are names for
angels.
have been created indicates the continuing effect of the initial, historic act of creating. The next
verse speaks of the ongoing existence of what was created.
Col. 1:18
firstborn This word is also used in 1:15 where it referred to Christ as the Creator. This phrase,
firstborn from the dead, designates that not only did Christ rise from the dead before any others did,
but also as the resurrected one, he is the cause of the resurrection of all others who rise from the dead.
Col. 1:19
was pleased to dwell this is past tense. So the past action of Christ taking on human flesh and
becoming man was the time when fullness of the Deity dwelt in him. In Col. 2:9 Paul will use the present
tense to indicate that all the fullness continues to dwell in the person of Christ. Since the moment of
conception the fullness of God dwelt in the person of Jesus and that presence will continue throughout
all of eternity.
The Structure of the Hymn (pp. 47-49)

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The Christ hymn introduces the section of the letter that is devoted to the refutation of the Colossian
heresy. In the hymn Paul proclaims that Christ by way of incarnation, crucifixion, and resurrection
brought salvation for the world and that the purpose of this proclamation was to bring salvation to the
hearers. There is a close relationship between salvation and Christ. The one who was crucified for the
sins of the world became the exalted One. The cross was the means of glory both for Christ and for
baptized believers in Christ.
The hymn can be divided into two parts. The structure of each part is similar. They use identical and
similar vocabulary that occurs in the same order. The two parts are: 1:15-18a and 1:18b-20. Both parts
follow the following pattern:
Who is ...
the firstborn ...
because in him ... all things/all ...
through him ... for/unto him ...
Corresponding to this twofold division is a twofold division of the hymns theme. Both portions deal with
Christology. Yet the first portion deals largely with creation and cosmology and the second portion deals
primarily with reconciliation and salvation. The correspondence between structure and subject matter
are no coincidence. Paul is using the structure to point to the relationship between creation/cosmology
and reconciliation/salvation.
Knowing the structure and knowing the themes of each part of the structure helps us understand the
hymn. Col. 1:18a is the end of the first half of the hymn whose theme is creation/cosmology. Yet this
sentence, deals with the church, which is clearly related to salvation (the theme of the second half).
Now the word head which is used here is also used in Col. 2:10 and there it obviously relates to
cosmology, the theme of the first part of the hymn. So what Paul is doing is using 1:18a as a transition
from the theme of cosmology to the theme of salvation and reconciliation.
The two sections of the hymn are tied together. He is showing how the two themes are related to each
other. The Creator of all things is also the Head and Redeemer of the Church. And the redemption that
he provides includes not only those being redeemed, but it also has to do with the restoration of
creation to the way it was in the beginning. Just as the Head of the Church (1:18a) looks forward to the
next section (1:18b-20), so the section on salvation/reconciliation refers back to the section on creation.
Eschatology refers to the end times. Protology refers to the beginning times. The biblical doctrine of
creation (protology) reveals to us how the world came into being and the way things ought to be. So
when Paul talks about Christ reconciling all things unto himself, this includes all of creation. Gods
good creation became corrupted by the fall and therefore it too is in need of salvation.
Biblical protology is closely related to salvation and the end times. Salvation is the remedy of the
corruption that invaded creation. Many times it is expressed with the vocabulary of new creation. When
the end comes, Gods salvation will set things right, the way they first were and the way they ought to
be, as the Bibles protology shows us. God through Christ created all things (protology) and God through
Christ will restore all things (salvation and end times).
The conceptual structure of the hymn describing Christ as the Creator and Restorer may be patterned
after the description of wisdoms relationship to the created order that is given in Prov. 8. Wisdom is
associated with the beginning in Prov. 8:22-23. The rabbis interpreted Gen. 1:1 as: in the beginning,
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God created the heavens and the earth by wisdom. This theology is compatible with other passages of
scripture such as Job 28 and 38; Is. 40:12-18; John 1:1-5. These passages link Gods act of creation to
Christological wisdom.
Paul was schooled as a rabbi (Acts 22:3; Gal. 1:13-14; Phil. 3:5). So he was familiar with the OT and
rabbinic exegesis. He may be drawing on this knowledge as he applies three renderings of the Hebrew
preposition in and four different interpretations for beginning to Christ in this hymn.
in in in Col. 1:16, 19; as in Gen. 19:12

through in Col. 1:16, 20; as in Lev. 10:11
into in Col. 1:16, 20; as in Lev. 16:22
beginning first in Col 1:15, 18; as in Ex. 23:19

beginning in Col. 1:18; as in Gen. 1:1
head in Col. 1:18; as in Gen. 3:15
sum in Col. 1:19; as in Ps. 119:160
Just as a symphony can have many subtle themes, so the divinely inspired apostle may be utilizing these
OT and rabbinic interpretations to identify Christ as wisdom, the Agent of creation. Paul makes this
claim explicitly in Col. 2:3. See further the excursus Wisdom and Christ below.
The Image of God and the Fullness of Deity (1:15, 19) (pp. 49-52)
The rich Christology of Colossians becomes front and center in the hymn. The two main concepts
informing the view of Christ given here are those of image (1:15) and fullness (1:19).
Paul indentifies Christ as the image of the invisible God. An image ties back to its original. The image is
like the original in its essential features. Image can also be used to express identity of essence, such as
Christ is one in essence with the Father or as the Nicene Creed puts it: being of one substance with the
Father. Image also denotes visibility. Christ is the visible image of the invisible God. To know what God
is like, look to that by which he has revealed himself visibly: the incarnate Christ.
Image of God also reminds us of the creation of humanity. Adam was created in Gods image. Christ is
the image of God. So as the image of God, Christ is also the second or last Adam (Rom. 5:12-21; 1 Cor.
15:45).
A synonym that Paul uses for image is form in Phil. 2:6. The passage in Philippians clarifies how
Christ functions as the image of God and the last Adam. The first Adam was created in Gods image, but
attempted to be like (equal with) God. In disobeying God, he lost the image of God for all of mankind.
Christ, the second Adam, came in the form or image of God. In doing so he acted in a manner
completely opposite of the first Adam. He did not seek to be equal with God. Instead he humbled
himself and was so obedient to Gods will that he endured death on a cross (Phil. 2:6-8).Because of his
obedience, Christ is the image of God (holiness and righteousness) to us. For Christs sake God forgives
us and accepts us. By faith we are now as innocent as Adam was in Eden. In Christ we are being
transformed into the same image the image of Christ (2 Cor. 3:18).
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Comparison of Adam and Christ:
Adam Christ
Created in the image of God Is the image of God
Desired to be like God Did not grasp for equality with God
Sought to exalt himself Humbled himself
Disobeyed Obeyed
Lost divine image for mankind Restores the divine image to mankind
The image of God is lost by identification with the corporate personality of the first Adam. All those who
are begotten from Adam participated in his act of disobedience (1 Cor. 15:49). The image of God is
restored by identification with the corporate personality of the last Adam. This takes place through
Baptism (Col. 2:11-13).
The restoration of image of God is both now and not yet. It ours now in terms of Gods forgiveness and
acceptance. But in terms of our being and conduct, it will not be fully realized until the resurrection. So
the loss of the image of God results in death and its restoration results in life.
With the image of God restored to them (justification), Paul urges the baptized to live now the kind of
life Adam lived when he still had the image of God (sanctification), which is also the kind of life the
redeemed will live when the divine image is fully restored to them in the resurrection (Eph. 4:24; Col.
3:10).
Pauls teaching on the image of God presupposes the actual existence of Christ and Adam and the
historicity of what each did. While the incarnation is implicit in 1:15 and 1:18, Paul makes it explicit in
1:19. And what Paul says here in the overture compactly, all the fullness, becomes all the fullness of
Deity in 2:9. Therefore what is said in 1:19 is to be interpreted by what is said more fully in 2:9.
Fullness was apparently a technical term among the Colossian heretics for the whole pantheon of
divine emanations. And these teachers apparently taught reverence and submission to these gods. In
antithesis to a redeemer being one of many deities or anything less than God Most High, Paul here
asserts that with the incarnation all the fullness of Deity came to dwell in Jesus of Nazareth, who is the
beloved Son of God the Father.
Firstborn of Every Creature: History and Interpretation (pp. 52-56)
Concerning the meaning of firstborn of every creature, there was no controversy but consensus in the
first three centuries. But in the fourth century and beyond questions arose about the personal union of
the divine and human natures of Christ, such as the Arian heresy. To these heresies the Church
responded. In explaining this phrase, the early church fathers emphasized the eternal Word more than
the incarnate Christ. While the incarnate Christ is in view in Col. 1, they said that it was because of the
divine nature of Christ that he could be designated as the firstborn of every creature. They understood
this phrase to show Christs sovereignty over creation.
The rise of the teachings of Arius and his followers forced the Church to take a closer look at Col. 1:15.
Arius taught that even though Jesus could be said to be the Son of God, he could not be said to be God.
The Arians insisted that Christ was a part of creation and not the Creator of it. In answer to this, the
Church stressed less the divine nature of Christ and more the incarnate Christ.
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A second aspect to the orthodox response was to consider the phrase in terms of new creation. It
could be said that Jesus was the firstborn of a new creation.
Fourth century church father Athanasius argued against the Arians by first saying that Jesus was the
only begotten Son of God, stressing his divineness. And second by appealing to the immediate
context, arguing that Col. 1:16-17 shows that Christ created all things. He not only referenced Christs
role as Creator, but also his role in redeeming creation. He effected a kind of re-creation.
In our interpretation of this phrase we follow the guidance of the Church fathers and arrive at the same
conclusion, though by somewhat of a different route. We will consider three important issues: the
meaning of firstborn, the relationship of firstborn to the modifier of every creature, and the
crucial matter of context.
Many times when firstborn is used, it is referring to the first one who among others is born. But this is
not always the case. Sometimes it refers to one of privilege. In Ex. 4:22 Moses said of Israel to Pharaoh
that the Israelites were Gods firstborn son. They were not the first of many, but the ones who were
privileged to receive special love from the Father. Similarly, when Ps. 89:27-28 is interpreted
Christologically, it stresses Christs high position of ruling over all the kings of the earth.
In relation to the modifier of every creature, firstborn is Christ is being distinguished from every
created thing and not being designated as a part of what was created.
The context also supports the place of privilege interpretation. The phrase firstborn from the dead
occurs in Col. 1:18. This phrase designates Christ as the cause of the resurrection of all others. So to
when Christ is said to be the firstborn of every creature, it is saying he is the source and cause of the
existence of every created thing. And this is stated explicitly in Col. 1:16.
Since Christ is the source of all things, when it says he is before all things, it is speaking of his eternal
existence. Christ preexisted before anything was created. He has existed from all eternity.
The heretics of the fourth century, like many others throughout the centuries, misinterpreted this
phrase because they did not consider its context. Both the immediate context, as well as, the wider
context of the letter and the Scriptures confirms the teachings of orthodox against the false teachings of
Arius.
Furthermore, the structure of the hymn supports the orthodox view. The first half the hymn is about
creation and protology, while the second half is about reconciliation and salvation. This indicates that
God created the world good through Christ and that Christ came back to his creation to restore it back
to its originally good created order.
Christ and Creation (1:16-17) (pp. 56-57)
In this section Paul asserts that Christ both preceded creation and is its cause. In Christ the whole
universe was created and continues to exist only because of him.
Paul states that all things were created through him. This means that Christ is the agent of creation.
He is the Mediator through whom all things were created. He also says all things were created in him.
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This means that everything exists because it is in relationship to Christ. Christ is both the Creator and
Preserver of creation.
Christ was the Creator of everything (1:16). He created the visible creation, whether in the heavens
(stars and planets) or on the earth (people and animals). He created the invisible, whether in the
heavens (angels) or on the earth (wind).
Paul specifically focuses on one part of creation, the angels (1:16-thrones, dominions, rulers, or
authorities. These are terms used for angels). Angels were worshipped in the Colossian heresy. Here
Paul simply says that angels, like everything else, were created in and through Christ. This then implies
that they are subservient to him. Paul will have much to say about Jesus and these powers in Col. 2:6-23.
Paul says that all things were created for him. This indicates that our Lord is the goal of creation. In his
redemptive work Christ would restore the creation after its fall and corruption to once again be very
good. Creation is protology, the way things ought to be. Salvation is eschatology, the solution in taking
things from the way they are (corrupted) and making them good again.
When Paul says that Christ was before all things, it is to be taken in terms of time (he existed prior to
creation), and preeminence (he has authority over all creation). The world also has its existence in him
(1:17). Without his lordship over creation, it would cease to exist.
Stressing Christs role as Creator and Preserver, seems to combat the false teachings of the heretics. The
material world is not inherently evil. God created it good and through Christ he is reconciling the world
and restoring it back to its original state.
Head of the Body , the Church (1:18) (pp. 57-59)
At the end of the first half (1:18a), Paul transitions from the theme of creation to the theme of the
redemption of the now fallen creation. He describes the relationship between our Lord and the
redeemed (the church) in terms of that of head to body. This relationship is created by Baptism (1 Cor.
12:13; Col. 2:11-13). The Lords Supper strengthens and preserves this relationship (1 Cor. 10:16-17).
Christ, who is the head over the entire creation, is also the head of the Church, his body. The Church has
a unique relationship with him who is the head of all things. That relationship is one of salvation, which
is the result of Christs redemptive work (Eph. 2:15-16; 5:23).
Paul uses the head and body terminology to emphasize the oneness of the Church. Each believer is a
member of the body of Christ (1 Cor. 6:15; 12:27; Eph. 5:30).
Through the Gospel in Word and Sacrament Christ causes the Church to grow in a closer, more secure
relationship with him. The Church works for such growth by proclaiming Christs Gospel.
Paul uses the word church to describe the followers of Jesus. In secular Greek, church refers to a
public assembly. Therefore the Church is a public rather than a secret or exclusive organization. Since
the same Greek word is used in the Septuagint to translate the assembly of Israel in the OT, the term
indicates that the followers of Jesus are the successors and continuation of OT Israel as the people of
God.
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Reconciliation (1:20) (pp. 59-61)
In the beginning God created the universe through his Word, Christ, and it was good. But man corrupted
creation and lost Gods image. In the second half of the hymn (1:18b-20), it talks about God reconciling
his fallen world through Christ and to Christ. Christ alone is the beginning (1:18b). He existed before all
things. As the firstborn (1:15), Jesus was the cause and source of creation (first half of hymn, 1:15-
1:18a). And now as the firstborn (1:18b), Christ is the cause and source of redemption, the
redemption of all things on earth and in the heavens. In restoring fallen creation, Christ restores it to its
original good status. Reconciliation is necessary because in his natural sinful state man is alienated and
hostile towards God (1:21).
How would God accomplish reconciliation? He would send Christ as a man to shed his blood (1:20) to
die on a cross (1:20). The word blood recalls OT sacrifices where a victim shed its blood in the place
of a sinner to secure forgiveness by making the payment for his sin. Jesus shed his blood (Mt. 26:28;
Jn.19:34) to secure forgiveness of sins for the world. Throughout his letters, Paul uses the term cross
to connote humiliation and the power of salvation. It was through the cross that Christ rescued mankind
by bearing punishment and shame in the place of others. His death on the cross was the cause of
reconciliation and peace.
Paul indicates that the scope of Jesus work of reconciliation was the whole universe. Mans sin affected
not only man but the entire universe. So when Christ died on the cross, he did it not only to restore man
to God, he also did it to restore the physical universe to be the way the Creator first intended it to be.
He restored harmony between God and his creatures and his creation. Through Christ they are no longer
alienated and hostile toward God but are at peace with him.
All people are reconciled with God. Some are restored to their Creator and Redeemer willingly through
faith and their restoration will be complete at the resurrection. The holy angels who did not revolt are in
complete harmony with God already. They needed no restoration or redemption. The fallen angels and
impenitent people who do not believe in Jesus will submit to Gods will in the final judgment by
compulsion. Those who continue to oppose God will be reconciled by being conquered. Christ is the
goal of creation, for everything has meaning only in relationship to the crucified and risen Christ. The
purpose of Christs resurrection was so that he would be preeminent in all things (1:18). His
resurrection gives meaning to all creation and to all its history and all the time of its existence.
Excursus: The Cosmology of Colossians (pp. 61-62)
In Colossians Paul gives his readers a way of viewing the universe. The universe is dependent upon
Christ. It was created through Christ (1:15-16) and he upholds and sustains it (1:16-17). As a creation of
God, the universe is not God (1:17). There is also nothing inherently evil about the created order (1:15-
18).
In sustaining and upholding his creation, the Lord Jesus uses various powers, both personal and
impersonal, which he also created (1:16-17; 3:18-4:1). Some of the personal powers rebelled against the
Creator (demons). And the impersonal powers have been corrupted by these fallen angels in an effort to
make life unbearable in creation.
Even though they are at work in creation, the fallen angels have been conquered by Christ and are under
his lordship (2:10, 15, 20; 3:1). Their judgment is set and their time to do evil is limited. Knowing this
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helps the believer to see that life on earth is temporary and gives the believer hope. Since Christ is Lord
of all, he is able to overcome and when he returns he will restore all things to the way God intends them
to be.
Excursus: Wisdom and Christ (pp.62-64)
In Colossians Paul has much to say regarding wisdom and its relationship to Jesus Christ.
In the OT wisdom belongs to God alone. Wisdom is the controlling principle of Gods creation. Wisdom is
personalized as the agent of creation. When man fell into sin, man lost wisdom. Therefore God must
reveal wisdom to man. Through a restored relationship with God one receives wisdom. Possessing
wisdom is equivalent to having salvation and allows one to live with wisdom.
Jesus is the embodiment of wisdom. He is the source of divine wisdom. He is the agent of creation,
revelation, and a right relationship with God. This provides the impetus of Pauls wisdom Christology.
(Dr. Deterding then talked about other things that may have influenced Paul in his thoughts about
wisdom. Besides the OT and Jesus teachings these included: Intertestamental and rabbinic Judiasm and
Hellenistic philosophy.)
In Colossians Paul used wisdom concepts and terminology to depict Jesus as Creator, Revealer, and
Savior (Col. 1:12-23). Christ was the One by whom and for whom the all things were created. The
universe continues to exist only in its relationship to him. Therefore the material creation is not evil but
must be rescued from that which corrupted it.
Jesus became flesh in order to reveal the eternal God and his eternal wisdom in time and space to
humanity. Christ incarnated and revealed wisdom in order that mankind might be restored to that
wisdom whose possession is salvation (Is. 33:6). Such wisdom is restored by the proclamation of the
crucified and risen one (1 Cor. 1:23-24; Col. 1:28). The wisdom that is received by faith in Christ ...is
therefore the only basis for a favorable relationship with the Lord of the entire universe.
A Hymn about Christ, Creation, and Reconciliation: Colossians 1:15-20 in Context (pp. 64-65)
This section (Col. 1:15-20) ends the overture. The overture has laid out all of the major themes covered
in the letter. In this section Paul has spoken of Jesus in exalted terms. He spoke of Christs role in
creation (1:15-17) and his work of reconciliation (1:18b-20), with 1:18a being a transition.
The reconciliation which Christ effects is the restoration of the original goodness of creation. Jesus can
do this because he is God in human flesh (1:19). He is the second Adam who, when faced with
temptation, did not sin, thereby rectifying the damage done to Gods creation as a result of mankinds
fall into sin.
Christ is the Creator of all things (1:16), including the angels. He is the Preserver of all things, that is, he
holds all things together (1:17). He is the Reconciler of all things (1:20). He did this through his work of
redemption, in which he, being fully God (1:19), took on human flesh and shed his blood on the cross
(1:20). The Church stands in a special relationship with Christ, for he is the head of the Church and the
Church is his body (1:18).
Paul Deterding
C. Main Exposition and Resolution (1:21 2:23)

C1. The Ministry of Reconciliation (Col. 1:21-29) (pp. 66-80)
[Introduction (p.66)]
Paul will now begin the main body of his letter. Even as the overture (1:3-20) had ended on a note of
cosmic reconciliation as a corollary of the reconciliation of mankind, so the main argument begins with a
description of the reconciliation of the readers. The main themes of ministry, soteriology (salvation), and
Christology, which were introduced in the overture, are brought together here. In this section the
apostle sets forth the work of Christ, the significance of the ministry of the Word, and the resulting life
of faith(fulness), before turning to a refutation of the heresy in terms of three broad categories:
knowledge (2:1-5), fullness (2:6-15), and freedom (2:16-23).
Col. 1:21
alientated describes a broken relationship. Those who are without Christ are in a continual state of
alienation from God.
hostile in the NT the Greek word used here usually describes someone who hates. Hence those
without Christ are hostile toward God.
mind the controlling influence over ones being. In the Septuagint it often refers to the totality of
ones inner being. Therefore the former hostility of the readers was at the essence of their being.
Col. 1:22
to present denotes the purpose of Christs redemptive work.
holy (see textual note on 1:2).
unblemished this word is used for sacrifices which are without defect and which are prescribed by
God and hence acceptable to him. The same word is used in 1 Cor. 1:8 to describe the believers
imputed righteousness on the day of judgment. This suggests that the whole infinitive clause here refers
to our Lords role as eschatological (end time) judge of the living and the dead.
before him refers to Christs presence, especially in the final judgment.
Col. 1:23
founded connotes the permanence of the foundation of a building.
firm a term more general than founded, but has similar connotations.
to shift denotes removal and impermanence. Evil powers seek to displace believers from Christ.
Col. 1:24
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rejoice That Paul rejoices in his sufferings reveals much about Christian joy. Joy is not the absence of
hardship. Instead joy continues even in the face of suffering, for it has an end time orientation. The
believer has joy as he awaits the consummation and, as here, as he can help others so that they too can
share in the blessing of eternity.
in place of you and on behalf of his body the same preposition is used in both phrases. Its meaning
in these two cases is distinct from each other, yet closely related. Paul is not saying that he suffers
vicariously (in the place of) to atone for sin in the same way as Christ. (See the discussion below under
The Afflictions of Christ.)
Col. 1:25
given to me may refer to Pauls calling on the road to Damascus to proclaim the Gospel to the
Gentiles.
to fulfill denotes the purpose of the ministry given to Paul.
Col. 1:27
desired a past, completed act. As the mystery had its origin in eternity, so also does the revelation of
Gods eternal plan of salvation which Christ accomplished.
to make known this phrase is related to the term used by the Gnostics for knowledge as the way
of redemption. So its use here contradicts the Gnostics in saying that Paul has made known the true way
of salvation, which is the Gospel of Jesus Christ and not some secret knowledge.
richness this term is used almost exclusively by Paul to describe the splendor of true salvation.
glory points to eternal life as the outcome of salvation.
Christ in you a similar phrase is used in Col. 3:16 where it refers to the corporate church. Christ
dwells in the members of his gathered, worshipping church through the Word and Sacraments.
Col. 1:28
proclaim in the NT it almost always refers to the proclaiming of the Gospel message. Its meaning is
amplified here by the two participles attached to it (instructing and teaching).
instruct often carries the thought of warning and correction. This might then suggest an admonition
against the enticement of the readers by the heresy.
teach has as its subject matter the whole of Christian doctrine.
present as in 1:22, points to the End at the time when believers will be presented before Christ and
will be deemed perfect.
Col. 1:29
labor can refer to strenuous physical exertion.
to struggle a word used to describe the efforts of athletic competition or some other conflict. For
Pauls struggles, see The Afflictions of Christ below.
Paul Deterding
working is always used in the NT for supernatural power. In Col. 2:12 its used for the divine might by
which the Lord was raised from the dead.
power like working, it too denotes the divine might demonstrated by Christs resurrection.
Therefore Christs working in me in power is completely sufficient.
Alienation and Reconciliation (1:21-22) (pp. 69-70)
Paul starts out this section contrasting the readers former state to their current state which Christ has
worked in them now (1:21-22). Once they were alienated from God and were hostile towards him, but
now they have been reconciled to God through the work of Christ. The word hostile makes it plain
that his readers were at fault for their alienation. Their hostility toward God caused them to do evil
works which alienated them from God.
Reconciliation is the remedy for alienation. Christ effected reconciliation by removing what caused the
alienation and hostility. He accomplished it through his death in our place. Rom. 5:1-11, which has
parallels with Col. 1:20-22 (hostility, peace, reconciliation), relates justification to reconciliation. Those
reconciled to God are those who have been justified (put into a right relationship with God) by the work
of Christ.
Paul mentions Jesus body of flesh and his death as the cause of reconciliation. This emphasis on Jesus
body seems to be directed at the heretics who did not believe it a human Redeemer and that
redemption came through the Redeemers historical death and bodily resurrection (see The Colossian
Heresy in the Introduction). The incarnation and atonement are intimately related: God became man
in order to effect mankinds salvation (as in Heb. 2:14-18).
The apostle describes his readers reconciled state with three complementary terms: holy, unblemished,
and blameless. On the day of judgment believers will stand before him as holy ones on the basis of what
he himself has done for them as their Savior.
The Need for Faith(fullness) (1:23) (pp. 70-71)
If you remain... expresses a condition for reconciliation. It is necessary to have saving faith in order to
be reconciled to God and to be presented acceptable before Christ. The false teachers probably
presented a different teaching which his readers were tempted to follow. Their faith must be based on
and have the strong foundation of the Gospel of Jesus Christ.
The apostle used the terms founded, firm, and not shifting to describe the steadfastness in the
faith and hope which is needed. The one who has faith will be faithful to Christ.
The source of their faith is the Word of the Gospel which they heard. Epaphras first brought to them and
proclaimed to them the Gospel. Through the proclamation of the Gospel they initially came to have faith
in Jesus and thereby were reconciled to God. They must continue to hear the Good News that they may
remain founded and firm in the faith and not shift away from it and continue to be reconciled with God.
The Ministry of Reconciliation (1:23, 25, 28, 29) (pp. 71-73)

Paul Deterding
In 1:23 Paul says he is a minister of the Gospel, for that is the cause he serves. In 1:25 he is a minster of
the Church, for that is whom he serves. The term for minister or servant can also be used for a
household slave. In the same way that a slave is bound to his master, Paul is bound to the Lord Jesus.
Paul serves according to the plan of God (1:25). Plan can refer to the management of a household
[hence the ESV translation, stewardship from God]. In other places Paul uses plan to designate
Gods management of salvation history and his entrusting to ministers the task of proclaiming the
Gospel. These two things go together. It was part of Gods plan in redeeming the world to entrust to
his chosen ministers (or stewards) the proclamation of his Word. Paul was given this task for the
Colossians.
Jesus promised that the Gospel would be proclaimed to the whole world (Mt. 24:13; Mk. 13:10). Paul
understands his ministry as one in which Christ is fulfilling his promise to make the word of God fully
know (ESV-Col. 1:25). Paul may be using the universality of the Gospel to counter the false teachers at
Colossae who said that saving knowledge was only for a select few.
Both Col. 1:23 and Eph. 3:10 speak of the universal scope of the Gospel. When the Church proclaims it, it
bears witness to all, including to the heavenly powers. By its proclamation the Church declares Christs
victory, which includes victory over those powers that rebelled against him (Col. 2:15; 1 Pet. 3:18-20).
The proclamation shows every creature (1:23) where it stands in the universe reconciled by Christ.
The content of the Word of God (1:25) is the mystery (1:26) (see more on the mystery below). The
mystery that is revealed by proclamation is Christ.
Gods Word imparts wisdom( 1:9) and is proclaimed in order that we may present every man perfect
in Christ (1:28). So the purpose of the ministry is identical to our Lords work of reconciliation (1:22).
This makes sense because this ministry is in Christ. Christ is working through this ministry to reconcile
and perfect every man. Christianity is universal in scope. It is not elitist like the Colossian heresy.
Ministry is hard work (1:29). Yet it is not the work of the minister, but of Christ who is working through
the minister as the Word is proclaimed (his working which is at work in me in power, 1:29).
Several elements in 1:28 seem to be directed against the false teachers. (1) All wisdom is found in the
Gospel. No other wisdom need be added to it as the Gnostics claimed. (2) Every man is used three
times, stressing the universality of the Gospel against the few Gnostics who were supposedly sufficiently
enlightened. (3) The term perfect or complete was probably a term favored by the heretics to
describe themselves. Paul says the only way to perfection is in Christ.
The Mystery (1:26-27) (pp. 73-75)
Mystery is a significant core Gospel preaching term. A mystery is something unfathomable and
hidden, though it may be made known through revelation (Rom. 16:25; Eph. 3:3). Paul uses the term
mystery to refer to Gods plan of salvation. This plan existed in OT times, but it was a mystery to them
because it was hidden in shadows and types (see A Shadow of Christ at Col. 2:16-23). In the NT era this
mystery has been revealed and made known. The plan itself predates the ages and generations (Col.
1:26) of the OT because it had its origins in eternity (see also Rom. 16:25-26; 1 Cor. 2:7; Eph. 3:9).
Paul Deterding
Christ himself is the mystery (Col. 2:2) and his coming is the revelation of this mystery. Christ is hope of
glory (Col. 1:27) for Christians. He reveals Gods plan of salvation, which is that we will receive the glory
of eternal life, as we who have been baptized have been raised with him to everlasting life. In the NT it
has been revealed that Christ is the Savior of not only the OT people of God, but also of the Gentiles.
God has revealed that Jesus came for all people.
Mystery is used in the OT only in the book of Daniel. And besides Dan. 4:9, it is only used in Dan. 2. It is
used there to refer to Christs kingdom the rock of Dan. 2:44-45.
Notice that mystery is used side by side with the Word of God (1:25, 26). They refer to the same
thing -Christ. This is why Paul calls those who proclaim the Gospel stewards of the mysteries (1 Cor.
4:1). This mystery is proclaimed to all (Rom. 16:26; Eph. 3:8-9; 1 Tim. 3:16), including the rulers and
authorities in the heavenly places (Eph. 3:9-10).
The mystery is Christ in you (Col. 1:27). Christ makes himself known to the Church through his Word
and Sacraments. Through these means the mystery is made known and faith is given and strengthened.
Those who have been baptized are said to be in Christ, while here the mystery is the reciprocal of this
which is Christ in you.
The mystery is made known to his saints or holy ones (1:26). The saints, who are holy through faith,
know the mystery through faith (Rom 16:26; 1 Tim. 3:9, 16). Those who have faith know the richness of
the glory of this mystery (1:27). It is Gods desire (1:27) that this mystery, that is, his eternal plan
(1:25) of salvation, be known and experienced through faith.
Jesus used the word mystery only one time. He used the term when he explained to his disciples why
he spoke in parables. To those who the mystery had been revealed, the parables furthered their
understanding. But to those who rejected Christ, the parables would hide the kingdom. Mark (Mk. 4:11)
used the singular mystery to refer to Christ. Matthew (Mt. 13:11) and Luke (Lk. 8:10) used the plural
word mysteries to refer to the works and teachings of our Lord.
The Afflictions of Christ (1:24) (pp. 75-79)
Pauls description of his ministry begins with some puzzling comments in 1:24. The key to understanding
this perplexing verse is to remember that all Christians share in the sufferings of Christ.
All Christians must suffer with Christ (2 Tim. 3:12; 2 Cor. 1:6-7). The participation in Christs sufferings is
a result of a believers baptismal incorporation into Christs death (Col. 2:12). Such suffering takes place
in Christ (2 Tim. 3:12) (see also In Christ at Col. 1:1-2). This expression denotes a relationship that is
created in Baptism. When Christians are baptized, they share in Christs death and resurrection. Sharing
in Christs death includes sharing in his sufferings (Phil. 3:10). In 2 Tim. 2:11-12 there are two parallel
statements: If we have died with him, we will also live with him and if we endure, we will also reign
with him. If we endure is parallel to if we died with him. This suggests that the believers past death
with Christ in Baptism involves the need to endure suffering throughout this life.
So, by way of Baptism, Christ closely identifies himself with his followers so that they share in his death
(which acquired for them forgiveness and salvation) and in the sufferings he endured. What Paul taught
about this corresponds to what he heard the risen Lord say to him on the road to Damascus about Pauls
persecution of the church, Why are you persecuting me? (Acts 9:4-5; 22:7-8; 26:14-15). [Instead of
Paul Deterding
saying, Why are you persecuting my Church?, he said, Why are you persecuting me?] When Christians
suffer, Christ suffers. Christ and his followers are one.
Baptism not only brings with it suffering and death, but it also gives us the power to endure them. It
does this by imparting the power of our Lords resurrection by the Spirit (Rom. 1:4; Phil. 3:10; see also
Col. 2:12). To reach the consummation of ones Baptism [resurrection unto eternal life], the believer
must live a baptismal life [a life of daily dying to sin and rising to new life], which involves suffering.
Our sufferings, which are the afflictions of Christ (1:24), are not the sufferings which all people
experience because of the fall. They are sufferings inflicted on believers precisely because they are
believers in Christ (2 Tim. 3:12; 2 Cor. 4:10-11; 13:3-4; Eph. 3:13). In the two 2 Corinthian passages and
the Ephesians passage just cited, Paul speaks about enduring suffering in the context of proclaiming the
Gospel. Those who believe the Gospel will suffer for it.
When one thinks of suffering in the OT, one set of passages that come to mind are the Suffering Servant
Psalms of Isaiah. The Servant is primarily an individual who suffers on behalf of the people of God for
their sins [Jesus of course]. But there is also a corporate dimension to this motif, as the servant is also
identified as Israel (Is. 49:3). In Acts 13:47 Paul applies a portion of the second Servant Song (Is. 49:6) to
himself and Barnabas. So in their proclamation of the Gospel they participate in the role of the servant
of the Lord. Thus when any Christian suffers for proclaiming Gods Word, Christ, the Servant, suffers
with them. Their sufferings become his afflictions in fulfillment of the role of the Servant of the Lord.
When Paul speaks of completing was is lacking of the afflictions of Christ (Col. 1 :24), there is no
thought of anything deficient in our Lords redemptive work. This would contradict the immediate
context (Col. 1:20, 22), which speaks of the all-sufficiency of Christs atoning work in reconciling all of
creation.
Paul writes to the Colossians that he is suffering in your place (1:24). He is suffering on behalf of his
[Christs] body, which is the church (1:24). The idea is that the Colossians have wavered in the faith by
listening to the heretics. Had they remained firm in their faith, they would have suffered for it. They
would have been attacked by the heretics. But since they didnt, Paul has had to preach the Gospel to
them once again and instead he is the one suffering.
Baptism incorporates us into the body of Christ, the Church. And what affects one part of the body
(the Colossians) affects the whole body (the Church). What is affecting the Colossians affects Paul and
the rest of the Church. So Paul is suffering physically in his body (in my flesh, 1:24) for the afflictions
the Colossians lack. Pauls suffering for the sake of the Colossians completes what they lack and is
another way in which he serves the body of Christ.
It seems that a similar thought is found in 2 Tim. 2:9-12. There he says, I endure everything for the sake
of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory. It is likely
that what he endures is the suffering he endures for speaking the Gospel for the benefit of others.
A Description of the Ministry of Reconciliation: Colossians 1:21-29 in Context (pp. 79-80)
The previous section, the great hymn about Christ (1:15-20), ended with the universal reconciliation
accomplished by Christ through his shed blood on the cross. This section begins with the personal
reconciliation accomplished by Christ and proclaimed by the Church. Through the death of his physical
Paul Deterding
body, the incarnate Christ reconciled to himself those who had alienated themselves from him by their
evil works. As a result of what he did, Christ is able to present his reconciled ones holy and without
moral defect. The public presentation will be on Judgment Day.
This reconciliation and perfection is received now by faith. But in order to remain reconciled and
presented perfect on Judgment Day, one must remain in the faith. So the apostle offers a gentile
warning to his readers that they must resist the enticements presented by the false teachers and remain
steadfast in faith.
Their faith was created when they heard the Word of the Gospel. And their faith will be preserved by
the Word of the Gospel. Therefore Paul stresses the ministry of the Gospel in order that they will remain
firm in their faith and not shift away from the hope of the Gospel.
This Gospel is not a recent invention, for it has existed for ages. The Gospel has to do with Gods plan of
reconciliation, a plan which Christ carried out and is now proclaimed to all men. The Gospel is centered
on a specific historical setting, person, and ministry. This Gospel is universal in scope. It applies to all
people and the entire universe. With Christs work and the proclamation of the Church, an initial
fulfillment of Gods plan is already fulfilled. The reconciliation and salvation that the Gospel brings is
eternal, rich, glorious, and perfect. This Gospel is all that is needed, for it proclaims and bestows all
wisdom.
Because the Gospel is so important, Paul labors with great exertion to make it known. And this Gospel
has within it divine power. It has the power to take what Christ has done and give it to us, in order that
we might be presented as holy and perfect before God.
Having faith in Christ and proclaiming the Gospel brings with it affliction. When one undergoes suffering
because of ones faith, one is tempted to withdraw from the faith. Since the strength to continue firm in
faith comes from the Word, the Word of the Gospel must continue to be proclaimed and heard. And
those who proclaim it know and accept that further affliction will come their way. In bearing this
affliction, the proclaimer completes the deficiency of the weak and wavering in their bearing of the
afflictions of Christ.
C2. True Knowledge (Col. 2:1-5) (pp. 81-89)

[Introduction (p. 81)]
Beginning with this section, the apostle refutes the Colossian heresy, which he characterizes as
deception by persuasive speech (2:4). He shows that real knowledge (knowledge was prized by the
heretics) is saving faith in Jesus Christ. This pericope ties together the previous and next sections by
uniting the themes of the two sections: the significance of the ministry of proclaiming Christ (mystery,
1:26-27; 2:2) and Christology (2:3), which is developed further in 2:6-15).
Col. 2:1
I want you to know- Paul normally begins with a kind of double negative: I do not want you to be
ignorant. Here he begins on a more positive note.
Paul Deterding
struggle his struggle is his labor in the Gospel against competing false religions and against conflict.
This struggle can only be carried out by divine power, the power Christ provides in his Word.
flesh has the ordinary meaning of the material substance of the human body, as is clear with its use
with face.
Col. 2:2
encouraged has connotations of both consolation and exhortation.
heart refers to the entirety of ones true inner being: emotional, intellectual, and spiritual.
being instructed is the favored translation, although it could possibly be rendered as being knit
together as in 2:19.
love may describe the pastoral concern of the instructor, or more probably it may refer to Gods love
as the content of the instruction. If one translates as being knit together, the reference would be to
the unity of the Christian community. It could have both as a double meaning.
richness refers to the splendor of salvation through Christ.
full conviction points to what may be accepted assuredly because it is certain. This conviction does
not come from man but from the power of God in the working of the Holy Spirit through the Gospel. It
denotes a certainty that comes only from a relationship with Jesus Christ.
understanding refers to faith directed to Jesus Christ; such faith is characterized by full conviction.
Col. 2:3
hidden here it carries the idea of being deposited for safekeeping or being stored up. It may also be
used here because of the claims of the heretics that they were exclusively able to reveal secret, esoteric
knowledge. Counter to this, Paul maintains that true, divine knowledge is hidden and inaccessible apart
from the Christ whom he proclaims. Jesus also taught that some things are hidden.
Col. 2:4
deceive you by persuasive speech Paul issues the first direct warning against the false teaching.
deceive does not necessarily imply insincerity or dishonest motives on the part of the deceiver. The
heretics at Colossae considered themselves Christians and sincerely believed what they taught. They
deceived by teaching what was false.
persuasive speech a negative word that designates the heresy as fine-sounding words but it has no
substance. The heretics apparently were good orators, so in saying this, Paul alerts them to the danger
of their appealing oratory.
Col. 2:5
flesh same meaning as in 2:1, the material substance of the human body.
Paul Deterding
in spirit could also mean in (my) mind or in sentiment. But usually the way that Paul uses the
word, he refers to ones relationship with God, one which is favorable only because of the work of the
Holy Spirit.
with you may mean that Paul is present with them because of the saving relationship with God that
they all share, or he may mean that he is with them through his ministry to them in the Word (this
letter), by which the Holy Spirit works on their spirits.
rejoicing at seeing the second verb explains the circumstances of the first. Paul rejoices as he sees
the Colossians orderliness and faith.
orderliness that which is in accord with the authoritative tradition.
The Sufficiency of Pauls Ministry (pp. 84-85)
As Paul begins to critique the false teaching, he does so not so much by pointing out the heresys errors,
but by pointing to the full sufficiency of Christ, whom he offers in his ministry. The best way of dealing
with heresy is through the proclamation of the Word of Christ. Gods Word has divine power to
persuade the hearer to believe the truth of the Gospel and to reject the error. Paul ministers to the
people of Colossae through the Word enclosed in this letter. He does this so that they grow in faith in
Jesus. And this faith is comprised of knowledge, understanding, and full conviction (2:2).
In 2:2 Paul describes the benefits of his ministry. There he uses a term that is ambiguous. It can mean a
couple of different things. It primarily means being instructed [Deterings translation] and it can also
mean being knit together [the ESVs translation]. The two emphases are: (1) the sufficiency for
salvation of the Word of Christ which they have been taught and (2) the need for brotherly love in the
congregation. So a paraphrase such as being instructed with one another in love ... to be united in
understanding the mystery might do justice to both emphases.
In his ministry Paul labors to impart knowledge and understanding of the mystery of God. When one
by faith knows and understands that this mystery is Christ (2:2), then one can have full conviction that
Christ has done everything necessary for your salvation. With the use of the superlatives all,
richness, and full conviction in 2:2, Paul emphasizes the sufficiency of his Gospel.
The false teachers taught that they could impart wisdom and knowledge. But Paul says in 2:3 that all
wisdom and knowledge can be found Jesus Christ. It is only in Christ that the treasures of wisdom and
knowledge can be found. Outside of him these treasures are hidden (2:3). Pauls proclamation of Christ
then reveals the otherwise hidden knowledge and understanding of salvation. Knowing Christ is all
that is necessary.
The Apostles Pastoral Concern (pp. 85-86)
Paul did not personally know the Colossians, Ladoiceans, or others in that area (2:1). Yet he shows a
pastoral concern for them because he supervised the missionaries that came to these places and
preached the Gospel through which they came to saving faith. He showed this concern in order that
they might not be deceived by the persuasiveness of the false teachers. Paul and his missionaries taught
the truth that salvation is based purely and only on Christ. The false teachers presented great danger to
them because they were trying to lead them away from Christ.
Paul Deterding
Pauls concern for them is shown further by his struggle for them. He labors with great effort for them
because he is concerned about their spiritual welfare. Parish pastors would do well to emulate this
concern and effort for their own people.
Through the efforts of Paul and his missionaries the Colossians had come to have an orderly and firm
faith (2:5). But they are in danger of being misled by the false teachers. So Paul warns them against the
deception of the heretics (2:4). So at this point they are still Christians and Paul treats them as
Christians. Paul did the same for the church in Corinth. It had all kinds of serious problems, but Paul
treated them as baptized believers in Christ.
True Knowledge: Colossians 2:1-5 in Context (p. 86)
At this point in the letter the apostle shows his genuine pastoral concern for his readers, even though he
has not personally met them. He tells of the great effort he puts forth for them. It was through the Word
of God that they came to saving faith and it is through the Word of God that Paul ministers to them and
supports them now.
Paul begins his critique of the heresy by contrasting the benefits of the true Gospel, which was brought
to them by Epaphras on Pauls behalf, to the deception of the false teachers. He points out how the
Christ-centered Gospel brings great and abundant blessings to his readers, while the false teaching of
the errorists takes those blessings away. The errorists may be sincere and they may believe they are
Christians, but a firm Christian faith is based on Christ alone and all the treasures of wisdom and
knowledge are found in Christ alone.
Excursus: Pauline Anthropology (pp. 86-88)
Pauls view of humanity may be seen from several key terms that he uses to describe mankind. There is
considerable overlap between these terms. These terms are different ways of looking at human nature.
In some passages such as 2 Cor. 7:1 and 1 Thess. 5:23 these terms are combined for emphasis.
One set of terms that Paul uses (translated as soul/life, physical, or natural) refers to the natural
life and status of people as creatures who were created by God, that have life, but have fallen away
from God.
Another set of terms, translated as Spirit/spirit and spiritual, have much in common with the first set
of terms. When ones spirit departs from his body, death occurs. And when the spirit returns to the
body, the person is resurrected. However, these terms are different because they refer to a person in his
relationship with God as Judge and Savior (Rom. 8:10, 16). Therefore these terms go beyond our natural
life as creatures of God. They designate the new, spiritual life with the promise of resurrection that one
has only as a result of being in a right relationship with God through Christ (1 Cor. 15:44-46).
The terms translated as flesh and fleshly may refer to the physical, material substance of being a
creature of God. But Paul uses these terms often when referring to mankind in his sinful fallenness and
rebellion against God, a condition that continues to cling to and bedevil even the regenerate in his life
(Rom. 7:18; 1 Cor. 3:1-3). Because Paul uses these terms in these two different ways, it shows that the
physical material is not itself evil, rather it is mankinds rebellion (sin) against God that has entirely
corrupted his being.
Paul Deterding
In contrast to flesh, Paul uses terms like body, bodily, corporeal, and bodily, corporeally to
designate mankinds physical being apart from his corruption by sin (1 Cor. 6:13-20; Col. 1:22; 2:9). Paul
speaks of the body being resurrected unto eternal life (Rom. 8:11, 23; 1 Cor. 15:35, 44; Phil. 3:21), but
he never speaks of the flesh in this manner.
The term translated as heart refers to ones entire, true, inner being (emotional, intellectual, and
spiritual). Therefore it refers to a person as he really is as opposed to the way he may appear to be.
Paul also uses the term translated as mind to refer to ones real, inner self, but especially the activity
that controls his entire being and actions (Rom. 7:23, 25; 12:2). The mind may be subject to the
corrupting influence of sin or to the control of the spirit as it exists in a right relationship with God. Paul
also uses terms for think and thinking to denote both intellectual and spiritual activity.
C3. The Fullness of Christ (Col. 2:6-15) (pp. 90-111)

[Introduction]
This section is the heart and center of the letter. It speaks of Christ and salvation.
In 2:8-10 Paul refutes the heresy setting forth Christ in his fullness, that is, his total sufficiency as
God and Savior.
In 2:11-13 Paul speaks of our baptismal relationship to Christ. It is what ties the entire letter
together.
The rest of Pauls instructions in the letter (Pauls assertions about Christian freedom in 2:16-23 and his
ethical teaching in 3:1-4:6) are based on this section.
Col. 2:6
received here it describes the faithful reception and transmission of the Christian faith. Col. 2:6
refers to the reception of Christ through the Gospel, while 2:8 refers to the vain deceit of human
tradition.
Lord a rendering of Gods holy name [Yahweh].
Christ Jesus as Lord could be a double creed in that the Colossians confessed Jesus as both Messiah
(Christ) and as the one who revealed himself in the OT by the name of Yahweh.
walk has an ethical connotation, denoting ones way of life or sanctified life in faith. It has to do with
how we live.
Col. 2:7
rooted, built up Paul describes the status of being in Christ with two participles, one from
horticulture (rooted) and one from construction (built up). Both indicate something solid and enduring.
firm they are to remain firm in the faith that they have received. If they are uncertain about their
faith or fall away from it they are not firm but unstable in the faith. Based on the passive words used,
Paul Deterding
this firmness is not a quality or virtue that they themselves can produce. Christian faith is created by
God and perseverance with firm faith likewise is the result of the activity of God, who works in them
through the Word and Sacraments.
as you were taught refers to the content of Christian faith [which is Christ]. This is what they are to
hold firmly to.
taught They were taught the Word God. This is what they should remain firm in. It was Epaphras,
under the supervision of Paul, that taught them the Christian faith and doctrine. Therefore because of
Pauls apostolic authority, it should be regarded as the genuine teaching of Christ himself.
abounding not a passive participle like the others in the verse. The passive participles point to Gods
Word as the agent and basis for being in Christ through faith. This active participle describes this
abundant thanksgiving as a way in which that faith is to express itself in the believers life.
Col. 2:8
Be watching out The second direct warning about the heresy. Watch out for anyone who
disseminates this false message.
carry off the language of prisoners or booty taken in warfare. Shows the mortal danger of the
heresy.
philosophy a broad term that could refer to all manner of tendencies and points of view.
empty deceit this philosophy might appear to be wise, but it is really erroneous and harmful.
deceit may not have the intention of deliberately leading astray. It may be sincere but it fails to be or
do what is claimed.
empty the deceit is empty. It is vacuous and powerless and harmful.
elements of the world means basics. The basic elements of antiquity were: earth, air, fire, and water.
The term could also be used of the stars or of spiritual beings, both good and evil. They (the physical and
the spiritual) were frequently associated with each other. In Gal. 4:3, 9 it means basic elements of
religion, referring to all non-Christian religions. In Colossians the term is closely related to the angels of
2:18 and the spiritual beings referred to in 1:16 and 2:10, 15.
Col. 2:9
in him dwells all the fullness of Deity bodily The translation and meaning of this phrase is
determined both by the meaning of its individual, component terms and their interconnection with one
another in this expression.
Deity an abstract noun that refers to the divine substance or the essence of the true God, which in
its fullness dwells in Christ. In the Nicene Creed Jesus is said to be of one substance with the Father. In
Col. 2:9 Deity refers to the incarnation of God in Christ, who alone has accomplished the redemption
of mankind. He is saying that everything that makes God to be God is to be found in Jesus Christ.
Col. 2:11
Paul Deterding
circumcised First major indication of Jewish influence in the Colossian heresy. Circumcision was
required by the false teachers.
Circumcision of Christ This has already happened to the Colossians. It was not done by hand, that
is, it is not the removal of a portion of flesh by humans or pagans. It is a divine circumcision in which the
entire body of flesh (Col. 2:11) (meaning the sinful nature) is cut off.
body of flesh indicates that ones entire existence is corrupted by rebellion against God and his will.
Flesh here it has the typical Pauline meaning of human nature under the dominion of sin (Rom. 7:14-
25) and hence in hostility and rebellion against God. This status cannot be eradicated by mere physical
circumcision but only by the circumcision of Christ.
Col. 2:13
dead describes the readers former status from which God rescued them by way of their Baptism.
trespass means offense, wrongdoing, sin. Refers to the individual sins one commits.
having forgiven designates action logically prior to being made alive with him. This indicates that
those who are baptized are made alive from their death in trespasses by virtue of those trespasses being
forgiven.
forgive often means to give freely or graciously. In given contexts it takes on the meaning of to
remit or to forgive a debt. Similarly here forgive means to graciously forgive all our debts.
Col. 2:14
erased to remove so as to leave no trace, the blotting out of a written record.
bond Paul pictures our trespasses as a written bill of debt, a certificate of indebtedness.
with regulations The debt to be erased is with regulations, that is, our debts are violations of the
regulations of Gods Law (see Eph. 2:15).
which opposed us not just indebtedness but indebtedness that prompts Gods wrath against us.
out of the middle- God took our trespasses out of our midst.
nailed term that means to nail (fast) something to something. The term is used for nailing a man to
be crucified or nailing a condemned man to a pyre (a pile of wood) to be burned to death. Its use here is
appropriate and vivid. The nailing of Christ to the cross also nailed the record of our sins to his cross.
Col. 2:15
exposed means either take off, strip off or disarm. God stripped and disarmed the powers
hostile to him, just as the Romans stripped and disarmed their defeated enemies and then paraded
them for public humiliation.
made a public display means expose, make an example of, disgrace or even mock. God made a
public display of the hostile powers.
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triumphed means to lead [victorious troops] in triumph. In Christ God has triumphed over the
hostile powers and exposed them to shame.
Life in Christ (2:6-7) (pp. 97-98)
The phrase received Christ Jesus as Lord reminds one of the early Christian baptismal confession,
Jesus is Lord (Rom. 10:9; 1 Cor. 12:3). This is a completed action. One receives Christ when one is
baptized. In Baptism one receives Christ and the benefits of his saving work, accomplished in our Lords
death and resurrection. Having received Christ, the believer is here exhorted to live continually (present
tense) in a manner pleasing to Christ. The imperative (command) of ongoing ethical living is grounded
on the completed indicative (what God has, is, or will do) of what Christ has done for our salvation.
Before one can lead a God pleasing life, one must have a solid faith in Christ. If one is faithful in
believing, one will live an ethical life. Therefore Paul urges his readers to continue steadfastly in their
faith in Christ, to continue and grow in that relationship of faith in Christ that was bestowed on them in
Baptism.
The Colossians are not to be infants in the faith, but to be mature. They are to be rooted, built up,
and firm, (Col. 2:7) in that relationship. Being in him [Christ] means having saving faith in him. So
when one is in Christ, one has saving faith. And that faith is created and sustained by God through
Baptism (Rom. 6:3, 11; Gal. 3:26-27; Col. 2:11-13) and the proclaimed Gospel (1 Cor. 4:15, 17; Eph. 1:13;
3:6). Christ is also received and faith is fortified in the Lords Supper (1 Cor. 10:15-17; 11:17-32). The
believer becomes rooted, built up, and firm when he uses the means of grace (Baptism, the Word,
Lords Supper), which God provides and works through to make our faith stronger and more durable.
The faith that they are to remain rooted, built up, and firm in is the faith that they have been taught.
Epaphras, working under Pauls guidance, taught them the one true apostolic faith. Apostolic teaching is
both the standard that Christian faith is to follow and the source of such transmitted faith. The
Colossians are to stick with this teaching and not to the teaching offered by the heretics.
Teaching and Tradition (Col. 2:6-8) (pp. 98-101)
Paul states that the philosophy of the heretics is in accord with the tradition of men (2:8). So in this
context, Paul uses tradition in a negative sense. In other places Paul uses tradition in a positive
sense. Tradition has to do with someone giving something and someone else receiving that same
something.
In Rabbinic tradition the oral Law was passed down from Moses to Joshua to the elders to prophets to
the men of the Great Synagogue at the time of Ezra to the rabbis until it was received by Hillel and
Shammai. Paul refers to these rabbinic traditions as the traditions of the elders. As a rabbi Paul studied
and knew them well.
In Mt. 15:1-20 (and Mk. 7:1-23) the Pharisees and scribes ask Jesus why his disciples transgress the
tradition of the elders (Mt. 15:2). Jesus denounces this rabbinic tradition. He contrasts the command of
God with your tradition (Mt. 15:3, 6). The scribes and Pharisees were using their traditions to void the
Word of God (Mt. 15:9).
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Paul rejects the Colossian heresy as the tradition of men (Col. 2:8). Paul rejected the dietary
restrictions (Jewish origins) of the heretics, saying they were the precepts and teachings of men
(Col. 2:22), the same terms used in Jesus denunciation in Mt. 15:9 (and Mk. 7:7). But note that this is
not just a Jewish tradition that Paul denounces. The addition of the elements of the world indicates
that there is more to it.
In two of his other books Paul uses tradition in a favorable sense to denote the Christian doctrine that
he taught which was received by Christians (1 Cor. 11:2; 2 Thess. 2:15; 3:6). When the context indicates
that the tradition is Christian doctrine, imparted by Christ and transmitted by his apostles, then tradition
has the character of being the authoritative teaching from Christ. This can also be seen from Pauls
defense of his apostleship in Galatians. There he says, that the Gospel he preached and that they
received, he received through a revelation of Jesus Christ (Gal. 1:12).
In the following instances, the Gospel (Gal. 1:9), the Word of God (1 Thess 2:13), the faith (Jude 3),
and the command (2 Pet. 2:21) are all said to be given and/or received as apostolic tradition. In our
current passage (Col. 2:6-7), the receiving of Christ is connected to remaining firm in the faith that was
taught. Through the Gospel Christ was given to them and by faith they received him who is the center
and goal of all Christian doctrine. In a very real sense, Christ is the true, Christian, apostolic tradition. He
is the one who is given and received in Word and Sacrament. And apostolic tradition was received
directly from Christ. Therefore since the Scriptures were received from Christ, they are authoritative and
a source of true tradition.
So Paul is telling the Colossians [and us] to make a distinction between the traditions set forth by men
and the traditions which are apostolic, biblical, and the Word of God. They are to reject those traditions
that originate with men and hold on to those traditions that originate with Christ and which are in
accordance with Christ (Col. 2:8). These traditions Christ gave to his apostles and they in turn recorded
them as Scripture. The Holy Spirit then uses the Scriptures to pass down Christ throughout the ages to
generation after generation.
Fullness, Filled, Head (Col. 2:8-10) (pp. 101-102)
Paul tells his readers in 2:8 not to be enticed by this philosophy which is in accordance with the
elements of the world. Paul contrasts a philosophy that fits in with the basic elements of the created
world with Christ in whom all the fullness of Deity dwells (2:9). Christ is so much greater than the things
created by him that no comparison can be made between the two.
The word fullness was apparently a technical term that the heretics used to refer to a whole pantheon
of emanations. So the philosophy of the Colossian heretics included a full group of deities. The
emanations (angels, rulers, authorities, thrones, dominions) had as their source deities. They radiated
out from them. Against this false teaching, Paul says of Christ, all the fullness of Deity dwells bodily in
him. The verb dwells is present tense. The indwelling of God in human flesh began at Christs
conception and continues through all eternity. The term Deity denotes Gods essence or Godhead. By
saying this, Paul is saying that Christ is fully God. This verse teaches what is confessed in the Nicene
Creed: Christ is very God of very God ... being of one substance with the Father. Similarly the
Athanasian Creed affirms that the Godhead of the Father, of the Son, and of the Holy Spirit is all one:
the glory equal, the majesty coeternal.
Paul Deterding
It is significant that Paul adds that the fullness of Deity dwells in Christ bodily (2:9). God became
incarnate in Jesus of Nazareth. And so Gods full Deity dwells in him. This clearly attests to the divine
nature of Jesus. If God dwells in the human flesh of Jesus then this statement constitutes a rejection of
the heretics principle that physical matter itself is evil.
Note that Paul is writing to the Colossians after Jesus death, resurrection, and ascension. Yet he uses
dwells in the present tense. He is saying the fullness of Deity dwells bodily in Jesus Christ right now.
And if the fullness of God dwells in the body of Jesus Christ right now then this statement attests to the
bodily resurrection of Jesus.
The phrase in him in 2:9 refers to Jesus Christ (it refers back to Christ at the end of verse 8). Paul
uses the same phrase, in him, in 2:10. But this time he uses it in his customary way to denote a
relationship with Christ. Such a relationship was created by Baptism and the Word of the Gospel and
consists of saving faith. Those who have this relationship with Christ have been filled in him (2:10),
that is, they have a unique relationship with him. Since Christ, who is fully God, is in them, they are filled
with the knowledge of Gods will in all wisdom and understanding through faith (1:9). This unique
relationship with Christ is seen in that Christ is the head and the Church is the body. But not only is
Christ the head of the Church, so too he is the head of every ruler and authority (2:10), that is, he is
over all creation (Eph. 1:22). Since Christ is the head of all things, a relationship with him is vastly
superior to the worship of the powers that are subservient to Christ (2:18) and to a philosophy that is in
accord with lesser authorities (2:8).
Excursus: The Christology of Colossians (pp. 102-103)
In the letter to the Colossians Paul teaches that the nature and person of Christ are centered on
salvation. He uses these inspired teachings to undergird his proclamation of the saving work of Christ.
The basis of salvation is the work of Jesus Christ, Gods beloved Son (1:13-14).
Christ gave his own life to deal with the central problem of existence: mans alienation from his
Creator (1:15, 21).
The death of Jesus Christ has the effect of expunging mans guilt and so restoring him to
fellowship with God (2:12-14).
The scope of this reconciliation in Christ is universal (1:20), even as all things were created in,
through, and for Christ and are maintained by him (1:15-17).
This new relationship of man with God in Christ is based on forgiveness, which one receives
through faith (1:21-23).
This reconciliation was made possible by the incarnation of the second person of the triune
Godthat person who is both the last Adam and the embodiment of all that makes God to be
God (1:19; 2:9).
It was the life and work of Jesus Christ that was the visible manifestation of the God who is
invisible (1:15).
Having died, Christ was raised from the dead by God the Father (2:12).
By his death and resurrection, he assumed all authority over the powers of the universe,
including those hostile to him (2:15).
So now he is the Head, in charge over all of the universe (2:10) for the benefit of his body, the
Church (1:18; 2:19).
Thus the correct teaching about salvation and the Church rests on an authentic teaching about
Christ.
Paul Deterding
The Christian Church has drawn on Colossians, especially 1:15-20 and 2:9, to formulate and defend its
orthodox teachings about Christ throughout the centuries.
Baptism: The Circumcision of Christ (Col. 2:11-13) (pp. 103-107)
The errorists in Colossae taught that the material was inherently evil. They also espoused circumcision.
Paul pokes at them by basically saying that the circumcision they espouse does not go far enough. It
does not put off all the flesh (which they consider evil). But in contrast, he offers the circumcision of
Christ (2:11) which puts off the entirety of the sinful flesh.
Paul tells the Colossians you were circumcised (2:11). This points to a past action that they have
already experienced. Verse 12 makes plain that this past action of circumcision was their Baptism into
Christ. So their Baptism was a circumcision in which the whole body of flesh was put off (2:11). Later in
this letter (Col. 3:9, 10, 12) Paul talks about putting off the old self and its sinful practices and putting on
the new self and its God pleasing practices. This terminology may reflect or have given rise to the
practice of a candidate disrobing (putting off) for Baptism and then afterwards re-robing (putting on) in
a new clean garment.
Some commentators believe the circumcision of Christ refers to the circumcision that Christ
underwent, namely, his death as the putting off of his entire body of flesh. But the context does not
support this and in fact makes it impossible. It does not make sense for Christ to put off the flesh and
then to take it right back up again when he was bodily resurrected. The errorists viewed the soul as
being imprisoned in a body of flesh, but the NT has a holistic view of man, as a being in which the body,
soul, and spirit are all united as one.
Paul links Baptism and circumcision when he describes Baptism as the circumcision of Christ (2:11).
For two millennia, God had directed his people to perform circumcision on eight day old males (Gen.
17:12; Lev. 12:3; Lk. 2:21). Therefore since infants were circumcised, it would naturally be assumed that
the circumcision of Christ would be applied to infants too as well as to adult converts.
In Baptism Paul says his readers were buried and raised with Christ (2:12-13). And if one has been buried
with him, then one must have also died. In Rom.6:3-7 Paul explicitly says that we have been baptized
into his death and united with him in resurrection. So through Baptism we become full participants in
Christs death and resurrection. We were buried with him and raised with him (2:12). So we are now
already partakers of eternal life, even as we await the future consummation.
Through Baptism we participate in Christs death and resurrection and it is through faith (2:12) that
Christ and his benefits are received. The object of faith is the action of God raising Christ crucified from
the dead. Faith is not a general confidence in God. It is specifically based on what God has done in the
historical ministry of Jesus Christ for our salvation.
In 2:13 Paul describes his readers former status, from which God rescued them by way of their Baptism.
They were dead in trespasses. They had no spiritual life and were doomed to eternal death in hell.
And since they were dead, they were completely helpless to do anything to remedy their situation. Their
rescue was completely Gods work. What caused their death were their trespasses and their
uncircumcision (2:13). Trespasses refers to the individual sins they have committed.
Uncircumcision refers to their condition of being totally corrupted and estranged from God. This is the
condition that all mankind has inherited from Adam after the fall. The remedy then has to include a way
Paul Deterding
of eliminating our uncircumcision (as well as our trespasses). This God does through Baptism, the
circumcision of Christ, in which God kills the old uncircumcised man and resurrects and creates a new
circumcised man of faith in Christ.
Every person, no matter how many actual sins he commits, is in a state of uncircumcision (spiritually
dead) when he comes into this world. Because every person has a corrupt sinful nature, every person is
in need of Gods saving action. Sinful acts, words, thoughts, and feelings (trespasses) are a result of
the corrupt human nature (mans condition of being uncircumcised).
Even those who have saving faith must battle against the committing of sins which spring forth from the
corruption of their being. On their own they are unable to do what is right. Instead they need to rely on
God and the power he provides in the Gospel of Christ. To combat their uncircumcision God provides
Baptism, the circumcision of Christ. Baptism is not just a onetime event, but a daily dying and rising
with Christ. Every day we are to purge all that pertains to the old Adam and in faith bear the fruit of the
Spirit.
An example may help. If a saw becomes warped it will never produce a straight cut. The only way to
correct this is to re-forge the saw. We are like a warped saw and its defective cuts in the corruption of
our uncircumcision (warped) and in the individual sins we commit as a result (crooked cut). The only
way to correct our condition is to remake us. This remaking takes place in Baptism, the circumcision of
Christ. In Baptism we receive the power of the Holy Spirit and as a result are able to produce deeds,
words, thoughts, and feelings that are not trespasses.
In Baptism the baptized Christian is raised with him (2:12) and made alive with him (2:13). Through
Baptism the believer is made a full participant with Christ in everything the Father accomplished through
Christs resurrection to life.
Paul uses the expressions with Christ and in Christ often. In doing so he denotes that the believer is
incorporated into Christ and is a recipient of Christs saving work.
Forgiveness and Triumph (Col. 2:14-15) (pp. 107-108)
Paul pictures our trespasses as a bill of debt, as an obligation that must be met to satisfy divine justice
(2:14). [Because the debt is so enormous, we could never pay it. So, Christ came for the express purpose
of paying our debt for us.] Christ paid for our debt by suffering and dying on the cross. Paul pictures the
bill as a tablet nailed to the cross. Then when Christ died in our place and God the Fathers justice was
satisfied, he wiped the slate clean. When Christ took the guilt upon himself and paid the penalty for our
trespasses, the guilt and penalty were removed from us [the Great Exchange].
Through his death and resurrection, Christ not only paid our debt, but he also triumphed over all hostile,
cosmic powers (2:15). And because we are in Christ, we share in his victory. The picture here is the
Roman custom of a triumphant military procession. The Romans would take the defeated armies,
disarm them, strip them, and humiliate them by parading them in public. Through his death and
resurrection Christ won the victory and then made a public spectacle of the powers he defeated. This
most likely occurred when he descended into hell, showing himself to be alive and preaching to those
who were held in prison because of their open defiance and disobedience to God and in his ascension
into heaven publically seen by his disciples (1 Pet. 3:18-22). What Paul is saying to the Colossians is that
these powers that they are being tempted to give their allegiance to are the same powers that Christ
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has triumphed over. They have been defeated and publically shamed. In effect he is asking them, Why
would you give your allegiance to them instead of Christ?
Because of Christs victory, the ultimate triumphant is assured for our Lord and his followers (Rev. 12:7-
11). [Yet while the powers are defeated, they are currently like a chained up dog. They are limited in
what they can do, but if one comes too close, the powers can do serious harm, even kill.] Therefore
Gods people need to be watchful. They will continue to struggle against the powers (Rev. 12:17; Eph.
6:10-17) until the consummation of Christs victory at the End (1 Cor. 15:24-28).
The triumphing, disarming, and shaming of the powers are done in him [Christ] (Col. 2:15). This not
only means that God the Father won this victory through Christ his agent, but it also takes into account
that those who are in Christ are in a close relationship with Christ and so Christs victory is also their
victory. Those who are in Christ share in the victory won in him.
The Fullness of Christ: Col. 2:6-15 in Context (pp. 108-109)
This is a pivotal section of the letter. Paul begins this section with a call to faith and faithfulness (2:6-7).
He encourages them to remain faithful to what they have been taught. What they have been taught is
authoritative because it came from Christ through his apostle. And what they have been taught, both OT
and NT, is authoritative because it is Gods revelation to man, concerning the salvation he provides for
mankind through his Son, the Christ.
Paul then warns them against the philosophy (2:8) that is enticing them. This philosophy is deceptive
because it is in error and is spiritually deadly. This philosophy appeals to the human way of thinking. It is
in accord with the tradition of men but is not in accord with Christ (2:8). But in fact its origins are not
simply the imaginations of men, but ultimately derive from the elements of the world (2:8) or the
elemental spirits (ESV), that is, the spiritual powers that have fallen away from and are hostile to God.
In contrast to this deceitful philosophy which accords with powers hostile to God, Paul directs them to
the all-sufficient Christ. Everything that makes God to be God is found in Jesus of Nazareth. Jesus is God
in human flesh (2:9). And even after he died and rose again, Jesus continues to be both God and man. As
God, Jesus is supreme over all of creation, including all spiritual powers (2:10). And those who are in
him (2:11) through faith by way of the means of grace have an intimate relationship with him who is
over all things. They are the Church, the body of Christ.
This relationship with Christ was created in Baptism. In Baptism we are buried and raised with Christ
(and therefore also crucified with him) (2:12). In Baptism the corruption of the sinful flesh (2:11, 13) has
been removed as a kind of circumcision through the forgiveness of sin (2:13). Baptism gives forgiveness
of sins because it incorporates us into the mighty deeds of Christ by which he won forgiveness.
Therefore Baptism is a Sacrament which has divine power to save (1 Pet. 3:21). In Baptism God creates
faith which lays a hold of the forgiveness Christ won. The forgiveness we have in Baptism raises us up
from a state of spiritual death to a new life in Christ (2:13). And the same power in Baptism that saves us
also gives us the ability to live a God pleasing life.
Since Christ won for us forgiveness of sins through his death and resurrection and since we have
received that forgiveness in Baptism, our debt has been paid and the slate wiped clean (2:14). The Law
can no longer condemn us. And in Baptism Christs victory over the rulers and powers becomes our
victory because we are in him (2:15)
Paul Deterding
Excursus: The Soteriology [the doctrine or study of Salvation] of Colossians (pp. 109-111)
In Colossians Paul presents salvation as our rescue by divine action, attributing nothing to human
development or achievement (1:13). The agent of this salvation is Jesus Christ (1:20) as both the last
Adam and God incarnate. The most distinctive feature of soteriology in Colossians is the repeated and
uniquely lucid description of the all-sufficient salvation accomplished by the incarnate Son of God, the
one in whom the fullness of God dwells bodily (1:19; 2:9).
What has God rescued mankind from? Humans were designed to live in the presence of God, but they
have alienated themselves through their hostility toward him (1:21). Humans ought to live together in
harmony, but they are divided from one another (3:8, 9, 11). Humans were created for life, but
everywhere there is death and destruction (1:15-16; 2:13). Through Christs life, death, and resurrection,
God takes humanity from the way things are to the way things ought to be. Through Christ God
overcame the powers of death and destruction that caused division and alienation and put them to
public shame (2:14-15).
Salvation involves the entire universe (1:20). Humans can only receive salvation by faith in the crucified
and risen Christ (1:23; 2:7-12). Believers are reconciled to God by faith, while unbelievers are reconciled
by compulsion.
In Baptism, individuals are incorporated into the suffering, death, and resurrection of Christ. This union
brings about the removal of trespasses and the circumcision of the corrupt human nature, as well as,
giving victory over demonic powers (2:12-14).
The salvation presented in Colossians shows Christ to be fully God and fully man. In the incarnation, the
fullness of God dwells in the human body of Christ (1:19; 2:9). The two natures (divine and human) in
the incarnate Christ are inseparable. Therefore the true body and blood of Christ are able to be present
in every celebration of the Supper because of Christs divine omnipresence.
Christ uses the ministers of the Church to administer the Sacrament to bring about healing and
reconciliation (1:21-29) and to proclaim the Gospel to all creation (Col. 1:23, 28 in light of Eph. 3:10).
C4. True Freedom (Col. 2:16-23) (pp. 112-131)

[Introduction]
In 2:1-5, Paul laid out the Gospel, which is knowledge and faith in Christ. In 2:6-15, Paul encourages the
Colossians to continue steadfast in the true faith in Christ and to not be deceived by the philosophy of
the world. He also explains to them how Baptism incorporates them into Christs death and resurrection
and the great benefits they receive from it. Now in 2:16-23, Paul addresses the matter of the heretics
improper restrictions on true Christian freedom. As Paul critiques the heresy in light of the person and
work of Christ, the apostle provides us with some more clues to the nature and tenets of the false
teaching.

Paul Deterding
Col. 2:16
condemn a rendering of the word for judge. It has a negative connotation. The false teachers
deemed those who would not submit to their prescriptions to be under Gods condemnation.
eating, drinking indicates that the false teaching included some dietary restrictions.
Sabbath confirms a Jewish element to the heresy. Observance of a festival, new moon, and
eating and drinking restrictions may also show a Jewish element to the Colossian heresy, but other
religions included these kind of restrictions as well.
Col. 2:17
the things to come almost a technical term for the messianic age and the kingdom that arrived with
Christ at his first advent and that will be consummated at his return.
Col. 2:18
rule against a Greek word that could refer to the activity of a judge or umpire of an athletic contest.
A prefix on the front of it gives the verb a negative connotation of Gods judgment. Its use here in the
context of critiquing the heresy indicates that the philosophy (2:8) was a competing religion and way
of salvation that purported to offer escape from Gods judgment.
delight characterizes the heretics as advocating (for themselves and others) the religious practices
listed here.
humiliation a prominent feature of the Colossian heresy. In this verse it has an obvious negative
connotation. In 2:23 the term is used as a synonym of severe treatment of the body. In both passages
it refers to an asceticism that included abstinence from certain foods and drink. Many times fasting was
used as a preparation for religious initiation. So it is possible that the practice referred to here is fasting
as preparation required for initiation into the Colossian heresy.
be initiated other suggested meanings include: enter, come into possession of, and go into
detail.
he who is vainly puffed up by the mind of his flesh describes every person who urges the acceptance
of the heresy. He is puffed up and conceited.
mind refers to ones inner orientation and attitude, moral and intellectual.
flesh has the characteristically Pauline meaning of sinful man set in hostility and rebellion against
God. Therefore none of the heretics religious practices can please God since they have their origin in
the flesh (Rom. 8:7).
Col. 2:19
who does not hold to the head the advocate of the heresy lacks Christ, who is the head of his
body, the Church (1:18) and head over every authority (2:10). The way it is used here suggests an
especially strong negation, perhaps even who repudiates the head.
hold denotes holding securely. When used negatively, it can mean seize or arrest.
Paul Deterding
being supported and knit together by ligaments and joints The description of the body in this way
seems simply to confirm the notion of the unity of the church under Christ, its head.
Col. 2:20
if you died with Christ describes something that has already taken place. Paul has already said that
his readers have been buried, raised, and made alive with Christ in Baptism (2:12-13). So by saying
here that you died with Christ, he is again speaking of Baptism.
from stresses the separation of the baptized readers from the demonic elements and their power.
world has the sense of the fallen world now under the influence and dominion of the demonic.
submit to authorities used when speaking of decrees from recognized authorities. But those who
died with Christ in Baptism are not subject to the authorities in whose name these false teachings,
contrary to the Gospel, are made.
Col. 2:21
Dont touch; dont taste; dont handle Paul is providing examples of the imperative commands that
the heretics wished to impose upon the Colossians. This makes it clear that the Colossian heresy
demanded ascetic practices of its adherents.
Col. 2:22
all of which things are used up through being consumed while sometimes Gnostics forbid
marital/sexual relations, that does not seem to be in view here. Some believe do not touch refers to
this, but that does not fit well with being used up and consumed. It fits much better when applied to
foods.
In this verse Paul is echoing what Jesus said in Mt. 15:11, 15-20, where he is saying that no foods make
you acceptable or unacceptable to God. This would include the foods forbidden by the heretics.
in accord with the commands and teachings of men commands and teachings are used as
synonyms here. Both are of human origin and not divine origin. Since both are of men, they are
counterfeit of the true, saving teaching that comes from God.
of men Pauls use of commands and teachings of men, reminds us again of what Jesus said in Mt.
15:1-9. There Jesus rejected the tradition of the elders, especially concerning dietary matters. Jesus said
that the Pharisaic scribes who advocated these traditions were teaching as doctrines the commands of
men.
Col. 2:23
appearance these manmade teachings appear wise but are based upon an unfounded claim.
wisdom evidently the word wisdom was a pet term for the heretics. Through their teachings they
claimed to impart wisdom. Jesus is the wisdom of God (1 Cor. 1:30). The tenets of the Colossian heresy
are a poor counterfeit of Gods wisdom in Christ (1 Cor. 1:18-31).
in the word in begins a clause that identifies various elements of the heresy.
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self-willed worship they pushed a do-it-yourself religion. The origin of their worship was their own
will, not Gods will.
humiliation one can have discipline and be humble towards the wrong thing.
severe treatment of the body Contrary to the heretics, severe treatment of the body does nothing to
overcome ones sin, which is the cause of separation from God.
flesh as in 2:11, 13, and 18, here it refers to an individuals hostility and rebellion against God. The
sinful flesh is here contrasted with the body, which is created by God and therefore good and not to
be abused.
but do not have draws a contrast. They teach these things, but they are of no value. It is not wise to
do these things.
but are for the gratification of the flesh The things the heretics promote are not only useless, but
they may even promote gratification of the sinful flesh.
The Nature of Christian Freedom (2:16) (p. 117)
In this section Paul instructs his readers not to allow the heretics to condemn them because of what
they eat and drink or for not following their cultic calendar. We dont know the details, but from these
verses they required special dietary regulations (2:16, 21), asceticism (2:18, 23), and religious days (2:16)
be followed. Paul rejected these things because they do not save. Salvation only occurs in Christ (2:19,
23). Paul also rejects them because they lack authority and their origin is from fallen man rather than
the eternal God (2:18, 22).
Pauls rejection of these dogmas of this do-it-yourself religion do not mean that there are no
requirements in living out the Christian faith. He will lay these out later in the last part of the letter (3:1
4:6).
A Shadow of Christ (2:17) (pp. 118-120)
The errorists have taken parts of the OT and made them mandatory for their religion. Paul now rebukes
their use of the OT. In one simple sentence he sheds light on how the OT should be understood. One
must interpret the OT in terms of Christ. The primary purpose of the OT is to point to Christ. It is to be
understood typologically. This means that the OT institutions, events, and messages (prophecies), while
having historical value for their own time and setting, achieve their full meaning only in relationship to
Jesus Christ.
The Hebrew Scriptures (OT) are Christ-centered, as are the worship rituals and prescriptions for ritual
cleanness. [See the Concordia Commentary on Leviticus by John Kleinig for a magnificent treatment of
this.] The rituals and prescriptions were commanded by God, but they found their fullness in Christ and
therefore were an interim arrangement until the Christ came. They were a shadow of things to come
(2:17). The things to come refers to messianic age and the kingdom of Christ. Christ was the body
(2:17) that cast the shadow into the OT.
The OT rituals were shadows of what was to come.

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The propitiatory sacrifices, especially those of the Day of Atonement, anticipated Christs once-
for-all-time sacrifice for forgiveness and salvation (Eph. 5:1-2; Heb. 10:1-10; 13:11-13). The
festivals, especially the Sabbath and the Passover, looked ahead to eternal life (Lk. 22:15-16;
Heb. 4:9). The Passover foreshadowed both Christs offering of himself as the Lamb of God (1
Cor. 5:6-8) and the Lords Supper as the new covenant meal the means by which those people
with the circumcision of Christ (Col. 2:11) feast upon the body and blood of the Pascal Lamb,
given and shed for their forgiveness (Lk. 22:15-20; 1 Cor. 11:23-26). (p. 118)
There were other ways that the OT pointed forward to the NT too. The thanksgiving offerings
foreshadowed the Christians spiritual service to his Savior (Rom. 12:1-2; Heb. 13:15-16; 1 Pet. 2:5). Also
the dietary regulations and laws concerning ritual cleanness show us that mans sin separates him from
God and he is in need of being cleansed and restored to a full relationship with his creator.
Even though these things were profitable, they are not the real thing. They certainly had value but they
are inferior to Christ, from whom alone the OT rituals derive their significance. Now that Christ has
come, why would someone continue to cling to the rituals that pointed to him? The Colossians can and
do have Christ himself, the body that casts the shadow. Christ is the way of forgiveness and salvation. He
comes to us and offers these gifts in the means of grace (Word and Sacrament). And we respond with
acts of kindness and service (Col. 3:12-17).
Pauls use of the body is Christs (2:17) goes right along with the image of the shadow. It is Christs
body that casts a shadow into the OT. Body was also used previously in 1:22 and 2:9 to refer to the
incarnation and subsequent work of Christ. So in the incarnation and ministry of Christ, the shadows
interim significance gave way to the solid reality of the permanent arrangement God made in Christ.
Pauls use of Christ (=Messiah) may be deliberate in 2:17. In the OT the Messiah was promised. In the
NT Jesus is the Messiah who has come in fulfillment of the OT. It is also noteworthy that in this letter
Paul calls the Church, the body of Christ (1:18, 24; 2:19; 3:15). It is in the Churchs ministry of Word and
Sacrament that Christ works, supplanting the OT rites and rituals.
This understanding of the OT as a shadow sheds light on Pauls use of the term mystery (Col. 1:26;
2:2). In OT times the way of salvation was a mystery. For during those times it was hidden in prophecies
and types. This mystery was fully revealed in the incarnation and ministry of Christ. Since the mystery
has been revealed to us, it is easier for us to look back at the OT and understand its true meaning and
grasp the significance of its message in ways that we never could without the revelation.
The heretics were using the OT festivals and dietary regulations as a way to worship God and seek Gods
salvation. But since these things pointed forward to Jesus, they were misusing them. They were taking
something God had given as Gospel (pointing ahead to Christ) and using them as Law (performance of
works to earn salvation). Christ has fulfilled all of the OT rituals for us and therefore they are no longer
binding on NT believers.
Growth in Christ (Col. 2:19) (pp. 120-121)
In critiquing the heresy, Paul characterizes the false teachers as desiring a false religion that worships
angels (2:18) and that fails to hold on to the Head (2:19). Christ is the Head. He is the head of all
creation, which includes all good and evil powers, and he is the head of all those who have a saving
relationship with him. And those who have a faith relationship with Christ grow stronger and more
secure in that relationship (2:19). And that growth is accomplished through the proclamation of Christs
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Word. This involves casting out the false teaching and holding even more firmly to true doctrine (Eph.
4:14-16).
The whole body grows (2:19). All who have faith in Jesus grow as he gives growth. This may be a dig
against the heretics as they accepted only those who were sufficiently spiritual.
The Heresy Critiqued (2:18, 22, 23) (pp. 121-123)
The regulations referred to in Col. 2:16, 17, and 21 show that the Colossian heresy was influenced by
Judaism. In 2:17 Paul established that the OT rituals were transitory in that they pointed to Christ who
has now come. Because of this, they should not let anyone deem them as ineligible for salvation
because they dont perform the rituals advocated by the heretics.
The heretics advocated for worship of the angels (2:18). This phrase must be viewed in light of the
elemental spirits (ESV) or elements of the world in 2:8. The elements of the universe and the angels
were closely tied together as cosmic beings. According to the heretics, in showing the angels reverence
and in submitting to their laws, they were placated so that they would not hinder the peoples efforts to
escape the flesh and become one with God in spirit.
Paul further states that those who have been initiated into this worship claim to have seen visions or
mysteries (2:18). It would seem that this religion had an initiation rite in which the inductee claimed to
see visions regarding the way to perfect spiritual union with God. Or at the very least, the heretics claim
they have superior and secret knowledge acquired through some form of entrance into their religious
practice.
Paul says that the one who adheres to this false religion is vainly puffed up by the mind of his flesh
(2:18). The flesh is what the heretics wanted to escape from. They believed that anything material was
inherently sinful. Yet, their whole religion originated in the realm of the flesh, that is, it was originated
from fallen human nature in rebellion against God. Similarly the prescriptions of this false religion were
in accord with the commands and teachings of men (2:22). True salvation comes from God, not men.
And true salvation is all Gospel, not the works of men (commands). Like Paul, Jesus rebuked the
scribes and Pharisees for the man-made requirements they placed on the people. Jesus said that they
took the commandments of men and taught them as if they were doctrine from God (Mt. 15:9).
Paul exposes the religion of the heretics for what it is. It is a self-willed worship which is based on
humiliation (asceticism) and severe treatment of the body (2:23). This manmade religion does not
have any value (2:23). It seeks salvation through human works instead of faith in God.
No matter how severe one treats the body, it does nothing to help one overcome the flesh, ones
hostile relationship toward the holy God. These practices not only do not subdue the flesh, but
actually indulge it. When one hopes to overcome the sinful condition and alienation from God by self-
willed practices and severe treatment of the body, one inflates the human nature into thinking that it
can overcome sin and save itself. This self-willed worship rejects Gods design for salvation and gratifies
the flesh.
Freedom from the Powers and Their Regulations (2:20-22) (pp. 123-124)
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In 2:11-15 Paul tells how God triumphed over the powers hostile to him through Christ and how Christ
shares his victory with all those who have been buried and raised with him in Baptism. Therefore all
those who have been baptized have been released from the influence of the demonic (the elemental
spirits of the world, 2:20). Because Christians have been released from the influence of the powers of
this world, they are no longer obligated to serve those powers or to submit to their regulations. Pauls
question then in 2:20-22 points out the absurdity of them submitting to regulations of the powers since
they are no longer under their control and influence.
True Freedom: Colossians 2:16-23 in Context (p. 124)
In these verses Paul deals directly with the heresy plaguing the Colossians. He exposes the danger and
error of this false teaching. Paul addresses these issues in such a way that his words can be applied to a
wide variety of circumstances in the life of the Church. His words here can also provide some important
keys for understanding the meaning of the Scriptures of his day, the OT.
The heretics offered a different way of salvation. Their teachings seemed wise, but they could not save
and they did not have divine authority or any value. Their teachings actually had a negative effect
because they promoted a fallen persons desire to do something for his own salvation. Their teachings
also robbed people of the freedom that was theirs in Christ. Any man-made way of salvation leads to
stifling bondage.
Gods Word always points to Christ, the Savior of the world. Both the OT and NT must be understood in
the light of Christ. He is the key for understanding Scripture.
Excursus: The Powers (pp. 124-131)
Nowhere does Paul give a comprehensive explanation of the powers he refers to in this letter. Yet from
the various places that he mentions them, we can get a picture of what they are and how he views
them.
In this letter and in his other letters Paul uses various terms interchangeably to refer to the powers:
thrones, dominions, rulers, authorities, powers. He mentions them in Col. 1:16; Col. 2:10, 15; Rom. 8:38;
1 Cor. 15:24; Eph. 1:21; Col. 2:8, 20; Col. 2:18.
Paul states that all of these powers are inferior to God and Christ because they were created by the Lord
(1:16). These powers include both personal powers (such as angels) and impersonal powers (such as
governments). Both are created by God and both have been affected by sin. God created these powers
to keep order in his creation. Government, marriage and family, and economic order preserve a degree
of goodness, justice, and tranquility in creation to prevent chaos. They still serve this function despite
being weakened by sin. They will endure as long as creation endures, that is, until Christ returns.
The created orders are all subject to attack by demons. Demons seek to pervert Gods good order. That
is why governments become corrupt, marriage and family face perversions like infidelity and divorce,
and why there is spouse and child abuse. Economic order may be corrupted by fraud and abuse of
power.
Demons not only war against Gods good creation, but they war against Gods redemption of the world.
The heavenly powers use the earthly powers as agents to oppose the work of Christ. The powers tempt
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people not to trust in God, but rather to trust in other gods, people, or things. Because sin entered the
world, mankind needs to be redeemed and protected from the personal demonic powers.
Not only do people need to be redeemed, but so also does creation (Col. 1:16, 20). It too has been
corrupted by mans sin. While people will be reconciled to God (either by faith or by conquest), the evil
powers were exposed, put to shame, and triumphed over (Col. 2:15) by the death and resurrection of
Christ.
Christ is the Liberator and Reconciler. Through Baptism we die and rise with Christ. We die to the
powers that seek to exercise control over us. Through Baptism we are liberated from the powers of evil.
Through Baptism we are reconciled to God.
Christ accomplished victory through his death and resurrection. The powers are now prisoners of war
(Col. 2:15). They are like a vicious dog on a chain. They have lost their freedom. Yet if one enters their
sphere of influence, it becomes very dangerous. On resurrection day the demons will be destroyed (1
Cor. 15:24-28) and creation and people will experience complete liberation from sin and the power of
demons (Rom. 8:21-23).
Paul uses different terms for the powers and he uses them in an indiscriminate way in applying them
to both personal and impersonal powers. He describes these powers as part of his world view, which
includes the following. (1) God created the universe through Christ and it is under his authority. (2)
Matter is not eternal, nor is it the absolute in life. (3) Since God created matter and the created order,
they are not inherently evil but have been corrupted by sin and demonic perversion. (4) Nevertheless,
this demonic element at work in creation has been conquered by Christ. It is now under his lordship and
will be put entirely under subjection to him on the Last Day.
This worldview has application for today. There are those who worship Satan and demons. The Bible
recognizes and takes seriously their existence. It recognizes that those who call upon such powers do so
for purely evil reasons. It also recognizes that the power of the devil and his minions is inferior to and
has been conquered by Him who went to the cross. The power of the Holy Spirit in the Word and
Sacrament enables us to overcome the powers of darkness.
There are some who say they use the powers of Satan and witchcraft for good. They say they harness
the powers of nature and the universe for the benefit of themselves and others. But those practices are
also condemned by Col. 2:16-23 and Scripture as a whole. The reason being, (1) since the fall all such
powers (including nature) are corrupted by evil, (2) this attributes to creation what belongs to the
Creator, and (3) these powers are inferior to the power of Christ. In Christ alone all the fullness of Deity
dwells.
The same basic critique can be made for those who esteem good angels. Some advocate prayers to
angels and seeking guidance from angels. But this is still putting the creature ahead of Christ, who is
both Creator and Redeemer. Christ is Lord of all, including the good angels and the fallen angels.
Similarly those who believe in astrology ascribe power to created things that does not exist and put the
created ahead of the Creator.
For Christians, the powers (the world and all that is in it) are part of Gods good creation. And in the
beginning God gave man charge over it; he was to take care of it. Unfortunately because of sin man has
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abused his responsibility of caring for the environment. Therefore it is good for man to care about and
to take care of the environment. Yet, man can take it too far. The restoration of the environment can
become like a religion to some people. Instead of serving God by caring for the environment, some
make caring for the environment as the ultimate meaning in life.
Col. 2:16-23 can also provide the biblical basis for critiquing the New Age movement. Generally
speaking the New Age movement tries to harness powers natural and/or supernatural. We must realize
that all powers were created by Christ and are subject to Christ. So once again they replace the Creator
with the created and the Conqueror with the conquered.
A biblical view of the Creator and the created will also help us put government in the right perspective.
Government was part of Gods good design of his creation. And it too is subject to the corruption of sin
and perversion by demons. God gave government to preserve creation and to provide favorable
conditions for living. Yet government is not the ultimate tool for achieving good. Earthly countries and
governments are different than Gods kingdom of grace (the Church). The ultimate good is accomplished
not through governments but through the ministry of the Word and Sacraments which was established
by Christ.
All of the powers have to do with preservation rather than redemption. Therefore they are governed
by the Law. In its original state the whole creation naturally and willingly conformed to the Law and the
created order administered through the powers. With the corruption that followed the fall, the Law, like
earthly authorities (Rom. 13:1-7), serves to keep in check outbreaks of rebellion against Gods order by
rebellious and ungodly people (1 Tim. 1:9). Therefore looked at in this way, the Law is a good spiritual
power. But even the Law is perverted by people seeking to make it an agent not of preservation and
repentance, but of redemption (Rom. 9:31-32; Gal. 3:10-13). What the Law was powerless to do
(redeem people), God did by sending his Son, that the righteous demand of the Law might be fulfilled
in those who do not walk according to the flesh but according to the Spirit (Rom. 8:3-4).
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II. Paraenesis (Col. 3:1 4:18) (pp. 135-194)

[Paranesis = the ethical instruction regarding Christian life.]
[Introduction to the second part of the book (Col. 3-4), Pauls ethical instructions regarding Christian life]
Colossians, like other letters written by Paul (Romans, Galatians, Ephesians, 1 Timothy, 1 Thessalonians,
and 2 Thessalonians), consists of two parts: a section where Paul expounds on the Gospel of Christ
(kerygma) and a section where Paul gives ethical instructions for living the Christian life (paraenesis).
When he does this, Paul builds the Christian living section on the Gospel of Christ section.
The reason Paul lays out his letters in this fashion is because true godly living can only proceed from
and is based upon true faith in Christ. The Gospel of Christ provides both the ability and the willingness
to live in a manner pleasing to him. In other words, you cant have sanctification without first having
justification. In this section we will see how Paul grounds the imperatives (commands) of Christian living
in his proclamation of what Christ has done for the reconciliation of the world.
The Christian living section of the letter is laid out as follows:

Paul will use the broad concepts of life and death in this section (3:1-4) as a basis for more
specific guidelines in the sections that follow.
The following two sections (3:5-11 and 3:12-17) of general exhortations are united by the
recurring themes of put off and put on.
In this section Paul gives specific admonitions addressed to believers regarding their respective
stations in life in the table of duties (3:18-4:1).
Here Paul presents his readers with general exhortations to watchfulness in prayer (4:2-6).
The last section of the letter Paul turns to concluding matters (4:7-18)
A. The Christian Life (3:1 4:6) (pp. 135-182)

A1. Death and Life (Col. 3:1-4) (pp. 135-140)
Col. 3:1
if you were raised with Christ the answer to this was given in Col. 2:12. His readers have been raised
with Christ in Baptism.
be seeking do this regularly as an ongoing characteristic of their existence. The Greek word denotes
diligent seeking and finding.
above not to be construed in terms of space but in terms of salvation. What is above has to do with
the gracious presence of God.
the things that are above those things that have to do with eternal salvation in Gods loving and
gracious presence.
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right hand is a symbol of power. It stresses Christs presence in universal power. It also stresses that
Christ fills all (see Eph. 1:20-23). Therefore Christ is present everywhere as Lord over all, governing all
things.
Col .3:2
be setting again indicates the ongoing character of his readers conduct.
your minds indicates not only intellectual but also spiritual activity. Therefore the conduct of the
believers entire being, which is under the control of his intellect, is to be oriented towards the things
above.
earth designates what is evil rather than the ordinary or mundane. The mundane things of the earth
were not important to the heretics. But they were important to Paul, as the entire ethical section (Col.
3-4) deals with matters pertaining to everyday life.
Col. 3:3
hidden means stored up for safekeeping.
has been hidden by Christs death and resurrection eternal life has already been secured. This
hiddenness will continue until Christs public revelation at the End.
in God an unusual expression for Paul. Paul uses in Christ to designate the relationship of saving
faith created by Baptism and the Word of God. So here, in God means a saving relationship with God
the Father. Having died and been raised with Christ in Baptism, we are in God, that is, we have a
saving relationship with him.
Col. 3:4
your life could also be our life. In either case eternal life is so closely bound up and completely
dependent upon Jesus Christ that he is said to be our life.
Whenever Christ ... is revealed Christ must first be revealed before his followers will be revealed. So
when Christ returns, all will see and acknowledge him as Lord and then those who had been given
eternal life will be revealed.
The Baptismal Basis of the Christian Life (p. 137)

As we said above, this section of instruction on the Christian life (Col. 3-4) is based on the proclamation
of the Gospel of the prior section (Col. 1-2). Paul grounds his ethical instructions especially in the reality
of his readers Baptism (Col. 2:11-13).
Several words and phrases tie this section back to the preceding exposition of the Gospel. (1) Paul starts
this section (3:1) with the word therefore. As a consequence of receiving Christ in Baptism, the
believer should live in the way that Paul instructs. (2) The phrase you were raised (3:1) ties back to
you were raised in Col. 2:12. (3) The phrase with Christ (3:1) ties back to with him in Col. 2:12.
Because they have been raised with Christ, they are to continuously seek the things above. (4) The
phrase you died ... with Christ (3:3) ties back to you died with Christ in Col. 2:20 and which is implied
in Baptism in Col. 2:12.
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All of these phrases tie back to Baptism. Baptism is a means to salvation and eternal life in heaven. This
eternal salvation then is the basis of the kind of conduct we display in this life.
Indicative and Imperative: Be What You Are (pp. 137-138)
Because of what has taken place in Baptism, we are to be seeking the things above (3:1) and be
setting your minds on the things above, not on the things on the earth (3:2). In Baptism believers have
been delivered from evil and given eternal salvation. This not only changes their future but it also affects
the present. In eternal life, Christians will live in the holiness of heaven. But they have been given
eternal life now, so rather than now living by the evil of the fallen world, they are to live as they will live
in heaven. All of their spiritual and intellectual faculties are to be oriented on Gods salvation in Christ.
And this in turn will shape the moral conduct of their lives now. The following sections (and especially
3:5-11) will specify what things above are to be sought and implemented and what earthly vices are to
be excluded from ones conduct.
The word for at the beginning of 3:3 indicates that the ethical exhortation in 3:2 rests upon the
theological foundation of dying to the things of this world in 3:3. What Paul is doing then is exhorting
baptized Christians to be what you already are. Because they have received the righteousness of
Christ in Baptism, they are holy and blameless in Gods sight. Therefore they are to live holy and
blameless lives now as they will in eternity.
Already/Not Yet (pp. 138-139)
There are a couple of indications in this section that Christians already have eternal life. First, as a result
of Baptism, we have a saving relationship with God (in God, 3:3). Because of this, eternal life (your
life, 3:3) is placed on deposit for us with Christ in heaven. So when Christ comes again on the Last Day,
we will share eternal glory with him (3:4). This life already exists now, but it is hidden (3:3) and will not
be revealed until the Last Day (3:4).
Secondly, Paul uses the word revealed (appear, ESV) twice in 3:4. Our eternal life is hidden from the
world (3:3), but when Christ is revealed on the Last Day we will be revealed with him. What has
happened to us in Baptism (being raised with Christ to eternal life) will be clear for all to see. It will be
clear that his resurrection is the cause for our resurrection.
But even though Christians possess eternal life now, they will not fully experience it until Christ comes
again. In this life on earth eternal life is hidden (3:3) under the shadow of suffering and cross-bearing,
which they must endure (Mt. 16:24-27; Mk. 8:34-38; Lk. 9:23-26; Rom. 8:17). To the world [and maybe
even to believers themselves!] the Christian seems to be no better off than everyone else [and maybe
even worse off!]. Its hard to tell the good wheat (Christians) from the weeds (unbelievers) that grow
with it (Mt. 13:24-30, 36-43). The eternal benefit of believing in Jesus is now only seen by faith (2 Cor.
5:7), but when the End comes the eternal life that believers possess will be revealed so all can see it as
indicated in Col. 3:4.
Eternal Life in Glory (pp. 139-140)
While the believers eternal life is hidden under great weakness and dishonor, it will be revealed in
glory (3:4) when Christ comes again. By describing eternal life with the word glory (Rom. 8:18; 2
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Thess. 1:9), Paul uses a rich word. In the OT the word glory describes God himself, especially as he is
revealed to mankind (Rom. 1:23; 1 Cor. 2:8). Glory is also an incarnational word. It points to Christ, the
Word made flesh, who revealed his divine glory (Jn. 1:14). Therefore glory is a virtual synonym for the
image of God (Rom. 3:23; 2 Cor. 3:18; Phil. 3:21). Hence eternal life is a life lived in glory (3:4), that is,
a life lived in the presence of God and a life lived sharing in the divine nature (2 Pet. 1:4). In the
beginning God made man in Gods image. In eternal glory that righteous and holy image will be restored
in us. God is also worthy of glory for his redemption of humanity (Eph. 1:6, 12, 14) and throughout
eternity the redeemed will praise Gods glory.
A2. Put Off and Put On (Col. 3:5-17) (pp. 141-164)

The imperatives of this section are built upon the indicatives of salvation and Baptism from the earlier
portion of the letter. But while 3:1-4 dealt with broad principles of sanctification, 3:5-17 deals with more
specific directions on how Gods people are to live their lives.
Col. 3:5
members commonly used for parts of the human body and is sometimes used by Paul for the Church
as the body of Christ. But since these members are on the earth, they denote what is fallen and
therefore what is contrary to the heavenly or divine.
fornication can refer to any form of wrongful sexual intercourse. [The ESV translates it as sexual
immorality.] Paul typically lists it first (see also Gal. 5:19-21 and 1 Thess. 4:3-6) because of the lack of
sexual morals so prevalent in the Hellenistic world of the first century.
uncleanness often refers to sins of a sexual nature. [The ESV translates it as impurity.]
passion when used with an unfavorable connotation as here, it denotes lusts of a sexual nature.
desire a more general term than the preceding three, therefore not limited to sexual desire.
covetousness is an even more general term than all the preceding. It is the state of desiring to have
more than ones due. Many times it relates to greed. Here Paul calls covetousness idolatry [because
one puts his trust in things rather than God].
Col. 3:6
anger Gods attitude toward sin (Rom. 1:18) and unbelief (Jn. 3:36).
the sons of disbelief some manuscripts add this phrase. It is difficult to determine if this phrase was
part of the original autograph. It is included in most manuscripts but omitted from two important ones.
If genuine, the phrase indicates that Gods anger will come upon unbelievers.
disbelief the underlying Greek word is often translated as disobedience. But it is more than just
breaking the commandments of Gods Law, because it relates to trust and belief. In many passages
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obedience is equated to belief/faith and disobedience is equated to disbelief (Rom. 1:5; 16:26; Acts 6:7;
Rom. 10:16; 2 Thess. 3:14; Rom. 6:17). It is the job of the Holy Spirit to move those who hear the Gospel
to take it to heart and to believe what is proclaimed. Those who resist the Holy Spirit are sons of
disbelief.
Col. 3:7
walk refers to how one conducts his way of life.
Col. 3:8
now draws a contrast with the readers former conduct in paganism at one time (3:7).
anger, wrath virtual synonymns. They are combined to strengthen the thought. Together they
indicate violent activity rather than just mere emotions.
malice more than wickedness. It is how the violence of anger and wrath is expressed.
slander speech hurtful to another.
shameful speech wrongful speech, not necessarily directed towards another person. This term is
used for obscene language.
Col. 3:9
Do not lie a term used to command the cessation of an activity. The intention might be to stop
lying. Christs redemption changes the way that the redeemed use their speech.
Col. 3:10
new man speaks of more recent. New man
being renewed - points to a change in character and quality from the old man. Also indicates that the
renewal is an ongoing activity in this life. Paul also speaks of the old and new man in Eph. 4:22-24 (see
also Rom. 6:6).
Col. 3:11
Greek and Jew indicates the historic rift between Jews and Gentiles. But this rift has been rectified
by Jesus Christ. They are now unified in Christ.
circumcision and uncircumcision included to indicate that circumcision was a disputed issue within
the Colossian community.
barbarian racial differences are also overcome by Christ. Barbarians were considered inferior to
those who spoke Greek.
Scythian even considered more inferior than barbarians were the Scythians. They were considered
to be especially uncultured.
slave, or free differences in socioeconomic status are also overcome by and united in Christ.
Col. 3:12
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chosen Believers are chosen in that God, who chose them from eternity for salvation through faith
in Christ, has called them to that saving faith through the Gospel (2 Thess. 2:13-14).
kindness describes how one stands in relation to others. The word has connotations of uprightness
(Rom. 3:12) and kindness with generosity (Rom. 11:22).
humility a virtue of the Christian life. One puts the other person ahead of himself (Phil. 2:3-4 in light
of 2:5-11). In the Greek world humility was looked down upon. That disposition was only fit for slaves.
gentleness the strength to deal gently so as to be of help instead of offending another (Gal. 6:1; 2
Tim. 2:25).
patience bearing with others despite their defects.
Col. 3:13
putting up with one another and forgiving each other how does one put on these virtues (3:12)?
By putting up with and by forgiving.
forgave completed, past action. Christs death on the cross was the time when our sins were
forgiven. Or one might think of the one-time event of Baptism, the time of our incorporation into
Christs death, as the time of our forgiveness.
Col. 3:14
love love is what fastens together all of the virtues that have been put on. Love is the summation
and essence of Christian virtue (Rom. 13:9; 1 Cor. 13; Gal. 5:14).
Col. 3:15
peace because of sin, we are separated from and at enmity with God. The peace of Christ, based on
the forgiveness of our sins, restores our relationship with God. The peace of Christ is the peace with
God that Christ gives through faith.
called the effective activity of God by which he brings the unbelieving into a saving relationship
with him through faith in Jesus Christ.
Col. 3:16
word of Christ the Word about Christ. He is the center and chief content of the Word, which is to be
preached and taught.
let dwell points to a continual presence of the Word. It is not merely to be read, commented on,
and the like, but it is to be internalized so that it is continually present. Believers are to live, think, and
exist in relation to the Word of Christ. It is to empower and norm everything about their existence.
richly here it not only means a great deal but also with great benefit, for the riches of salvation
will come through the employment of Christs Word.
wisdom a pet term of the Gnostics. Paul uses it here to designate Christs Word and not the teaching
of the heretics as the way of all wisdom.
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psalms, hymns, and spiritual songs Multiple terms are used here for emphasis rather than to
distinguish one type from another.
spiritual a parallel for this verse is found in Eph. 5:18b-19a. The adjective spiritual denotes music
through which the Holy Spirit works via Christs Word. These songs are spiritual because they are
vehicles for the Spirit, who works through the Gospel Word, also the Word in song.
heart the entire inner being (see text note on 2:2).
Col. 3:17
in the name of the Lord Jesus denotes that his saving work enables all that we do (Mt. 28:19; Jn.
14:13-14), as well as that all is to be done to his glory (Phil. 2:10). This phrase may also be intended to
call the readers Baptism to mind.
The Nature of Sin and Vice (pp.148-149)
All human beings have been corrupted by sin and we by ourselves cannot reverse its effects. Therefore
Pauls instruction to put to death the vices of sin does not promote self-help. Moral improvement can
only take place when Christ works in us to conform us to his likeness.
The five vices in 3:5 and the five vices in 3:8 are illustrative rather than a complete list. All of these evil
things are to be removed from the baptized believers way of life. The term members in 3:5 clues us in
to the fact that our entire person, body and spirit, has been corrupted.
These vices and their root cause (sin) kindle Gods righteous wrath (3:6). God is justly angry with the
sinner for his sin and unbelief. Yet God in his grace and mercy sent Christ to do for us what we could not
do for ourselves. Jesus satisfied Gods righteous demands for us. We need only to appropriate for
ourselves the righteousness of Christ. This is done passively through faith in Christ. Sin and its
consequences can only be removed by Gods intervention in Christ.
The order of these vices used as examples seems to be important. In 3:5, these vices move from
outward actions to inward attitudes of the heart. The root cause of these sins is idolatry, a lack of trust
in Jesus Christ. This idolatry expresses itself in self-centered desires which pervert our sexuality. And all
who commit these vices deserve eternal damnation (3:6; compare 1 Tim. 6:8-10; James 1:14-15).
The vices in 3:8 go from wrongful actions to wrongful talk. And they stem from the persons hostility
toward the Lord and his ways. All the evil deeds of the old man (3:9), including lying, should be
excluded from the Christians conduct.
Baptism and Ethical Virtues (pp. 149-150)
This section, like previous sections, contains considerable baptismal terminology. Pauls exhortation to
godly living is based upon what Christ has already done for us and given to us in Baptism.
The command to put to death in 3:5 reminds us that in Baptism we have died with Christ (2:20; 3:3).
Because we have died to the power of sin in Baptism, we are to put to death those vices that show we
are under the control of Satan and our sinful nature.
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The terms put off and put on recall that in Baptism the sinful flesh is put off (3:11). The OT speaks
of forgiveness and salvation in terms of putting on new, clean garments (Is. 52:1; 61:10; Zech. 3:1-5).
The case for tying the putting off of sinful vices to Baptism is furthered by the fact that this putting off of
the old man and putting on of the new man has already occurred (3:9-10). So he is saying, put off these
vices because you have already put off the old sinful man and have already put on the new righteous
man. These vices are not in keeping with your new status.
The Colossian Christians have put off the old man in Baptism (2:11-12; 3:9), so now they are enjoined to
put off the vices of the old man (3:8-9a). And since they have been raised with Christ and put on the new
man in Baptism (2:12-13; 3:10), they are to put on the virtues of the new man (3:12-15). This is
supported by Eph. 4:22, 24. Therefore the putting off of the old man and the putting on of the new man
are both an accomplished reality in Baptism and an ongoing goal for the Christians conduct.
Old Man/New Man (pp. 151-153)
The concepts of old man and new man play an important role in this section. They are part of Pauls
baptismal terminology. The old man was crucified with Christ in Baptism in order to destroy sin (Rom.
6:6). The new man is created in the image of God, holy and righteous (Eph. 4:24). Therefore the old man
is associated with the fallen status passed down from the first Adam to all mankind and the new man is
associated with the status of eternal life which is only available in Christ, the last Adam (1 Cor. 15:45),
who is the only source of righteousness and holiness. Thus putting off the old man and putting on the
new man (Col. 3:9-10) is nothing more than trusting in Christ for salvation. Such faith, given to us in
Baptism, trusts him because he is the image of God and God come in human flesh in order to save us.
In Baptism we put on Christ (Gal. 3:27) and we put on the new man (Col. 3:10). These are just two
different ways of saying that in Baptism we enter into a saving relationship with Jesus Christ. As a result,
the baptized are being renewed in knowledge after the image of [their] Creator (3:10). The first Adam
was created in the image of God. So when Paul says to put off the vices of the old man and put on the
virtues of the new man (Col. 3:8, 12), he is saying to live the kind of life that the first Adam lived, before
he rebelled, forfeiting the image of God. Having had the image of God restored to us in Baptism equips
us to live such a life now (although on this side of eternity we can never live a perfect life). And doing
good works displays the fact that we have a relationship with Christ.
Paul uses the phrases outer man and inner man in the same way as old man and new man.
The new man and inner man are created and maintained only by the Holy Spirit (Eph. 3:16), renewed
daily (2 Cor. 4:16), delighted to follow the will of God (Rom. 7:22), and anticipating the resurrection (2
Cor. 4:16-18). The old man and the outer man have been corrupted and are wasting away (2 Cor. 4:16).
One aspect of putting on the new man is Christian unity. Though Christians come from many different
backgrounds, they are unified in their relationship to God through faith in Christ (Col. 3:10-11; Eph. 2:15;
Gal. 3:28). This unity is expressed in the phrase Christ is all and is in all (Col. 3:11). Since Christ is
omnipresent, Christ is present in all baptized believers. This is the basis for the Churchs unity. Those
united with Christ are to reject prejudice and animosity. Yet in this life the old man rears his ugly head
causing divisions. Only in the life to come will these divisions be fully resolved.
In the early church there were two main groups, the Jews and the Gentiles. They had their differences
and the heresy with its mixture of Jewish and Gentile elements may have been a way to try and
overcome these differences. In our own day we have movements such as the Ecumenical Movement
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that try and overcome differences by encouraging dialogue between Christianity and other religions. In
reality, all unity is found in Christ alone. All who are unified with Christ are unified with each other.
Putting on the new man results in a relationship with God. This relationship is one of peace in Christ
(Col. 3:15). Having peace with God through faith in Christ, Christians are called to a peaceful relationship
with other believers.
Model for Growth in Sanctification (pp. 153-156)
Paul bases the commands for Christian living on Baptism. In doing so he creates a model for Christian
living which is built upon Gods work of salvation in Christ. Growth in Christian ethics occurs when one
repeatedly returns to ones salvation in Baptism. This happens through daily repentance for ones sins
and receiving the forgiveness given in Baptism. Luther speaks of this in both his Small Catechism and
Large Catechism.
In Baptism God gives us the strength and ability to live a God pleasing life. Pauls model for growth in
sanctification looks like this:
Pauline Model of Growth in Sanctification

/\
/\ / \
/\ / \ / \
/\ / \ / \ /\ / \ /
/\ / \ / \ /\ / \ / \ / \ /
/ \ / \ / \ / \ / \ / \ / \ /
Baptism /___\/_____\/_______\/____\/_________\/______\/___________\/______________
Over time Christians grow in their knowledge of and faith in Christ. And that growth yields abundant
good works. This growth takes place as believers continually return to baptismal incorporation into
Christs death and resurrection with daily repentance and trust in what God has done for us in Christ.
Christians realize that the old man clings to them, causing them to do all kinds of evil. Therefore the
Christian must daily return to his Baptism and put off the old man and its vices and put on the new man
and its virtues. Daily the Christian returns to the promise of the remission of sins in Baptism, the Word,
and the Supper. The Christian cannot put off the old man and put on the new man without Gods grace
in Christ and the power of the Holy Spirit. Growth in Christian living is a consequence of Christs action
for our salvation (Col. 1:13-23).
There are many other views of growth in sanctification that differ from the Pauline model. These views
do not continually return to Baptism (the death and resurrection of Jesus) or the basics of repentance
and faith. Those who follow this course believe they have moved beyond these things to loftier spiritual
heights. These views are anthropocentric rather than Christocentric in nature. These people depend
upon themselves and self-improvement. They tend to be pietistic, synergistic, legalistic, or works-
oriented.
The alternative model for growth in sanctification could be diagrammed as follows.

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Anthropocentric Model of Growth in Sanctification
/\
/
/\/
/\/
/
/\/
/
/__________________________
The Relational Virtues of the Christian Life (pp. 156-157)
After focusing primarily on the individual Christians life (Col 3:5-10) and the unity Christians have in
Christ (Col. 3:11), Paul then turns to Christian virtues that are relational (Col. 3:12-15). Sometimes, in an
attempt to shield oneself from evil, Christians will isolate themselves from others, especially
unbelievers. But the virtues that Paul lists in these verses can only be carried out when we interact with
other people, Christian and non-Christian. The exhortations in Col. 3:5-17 are primarily concerned with
interaction with other Christians, but they also have application to interaction with all people.
Lets look at the various virtues that Paul says Christians should put on (Col. 3:12-15) and how they
relate to others.
a heart of compassion willingness to stoop down for the benefit of one in need.
kindness treat others with a consideration of their feelings.
humility putting oneself beneath another.
gentleness the way a believer treats other people.
patience can only be practiced when we come into contact with those whose conduct tries
our patience.
putting up with others and forgiving each other no one can do these things if they are
isolated from others and their disagreeable and hurtful conduct.
peace not a situation where there is no conflict, but where peace overcomes conflict. Peace
is like a mediator who settles disputes.
love a matter of the will, a determined decision to love another even when they are
unlovable. It reaches out to those who have no claim on us. It overflows with concern for those
who need our help. It risks and looks for no reward.
thankful thanksgiving is offered to God for the blessings received by others. Practiced
regularly in public worship in the prayers of the Church. In the Divine Service Christians give
thanks for blessings, eternal and temporal, that others have received.
Ethics and Worship (pp. 157-159)
Col. 3:16-17 and the parallel in Eph. 5:19-20 present worship as consisting of two components: the
sacramental (God bestows his gifts upon his people) and the sacrificial (the people present their
confession of faith, prayers, thanksgiving, and hymns of praise to God).
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In the Divine Service God bestows his gifts through the proclamation of the Word of Christ. This is done
by the reading and proclamation of Scripture. The Word is also proclaimed through music (Col. 3:16).
Christians teach and instruct each other on what God has done for them by singing psalms, hymns, and
spiritual songs to each other. Grounding oneself in what God has done for us in Christ through Word and
song, provides the Christian the strength, ability, motivation, and guidance for ethics.
The other part of worship is the sacrificial, our response to the sacramental. Our response includes
thanksgiving. This thanksgiving is expressed in the music, prayer, and praise of the worship service. But
thanksgiving is not confined to worship. Paul expands it in verse 17 to everyday life. And no matter
when or where we give thanks, we do so in the name of the Lord Jesus (3:17); we do so out of a saving
relationship to him through faith.
The sacramental component of worship takes priority over the sacrificial. And as we said, the music is
sacramental in that we teach and instruct each other in the love of God carried out in Christ by song.
Since this is the primary purpose of music in the Church, the chief criterion for the evaluation of the
Churchs music is: Does it proclaim Christ-centered teachings? Man-centered music has no place in the
Church. [Unfortunately that is what much of the music of American Christianity is today.]
Music and song are associated with heaven and the joy of eternal life (Rev. 4:8-11; 5:9-14; 7:10-12;
11:16-18; 14:2-4; 15:2-4; 19:1-8). Therefore the music and song of Col. 3:16-17 and Eph. 5:19-20 look
forward to and anticipate the worship, joy, and glory of eternal life.
God gives us the Divine Service in order to ensure that we spend eternity with him. In the Divine Service
eternity comes to us in the present. Gods Word gives life (Jn. 20:31; Col. 1:5-27) and remains to eternity
(Is. 40:8; 1 Pet. 1:25). In Baptism we participate in Christs resurrection (Col. 2:12), insuring we will be
raised when he returns. In the Lords Supper we have a foretaste of the banquet of the kingdom to
come (Mt. 26:29; 1 Cor. 11:26). We teach and instruct each other on these facts through music and
song. Therefore the Churchs worship of Word and Sacrament and song are the closest we come to the
eternal joy and glory of paradise.
The Christocentricity of the Ethical Paraenesis (p. 159)

[Christocentricity = Christ-centeredness.]
[Paranesis = the ethical instruction regarding Christian life.]
This section (Col. 3:12-17) is centered on Christ as was the previous section (Col. 3:5-11). This is most
clearly seen by Paul telling us we must forgive as also the Lord forgave you (3:13). Christ is the perfect
example how to live a Christian life. He fully and perfectly displayed the virtues directed by God. He also
enables us to do so and is our example to follow.
Only the redemptive work of Christ makes it possible for people to live godly lives and motivates them
to do so. Christian ethics are unique compared to all others. Many other religions or even the secular
may prize the same virtues as Christianity. But the unique thing about Christianity is that only through
saving faith in Christ can Christians perform works which please God. Christians and non-Christians may
perform the same good works but only the works done out of faith please God.
Christ is the perfect example of One who does perfectly what God commands and therefore is One to be
emulated. We are told to forgive like Christ forgave. And all the rest of the virtues listed in Col. 3:12-15
characterize the life of Christ.
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compassion Phil. 1:8
kindness Eph. 2:7; Titus 3:4
humility Mt. 11:29; Phil. 2:6-8
gentleness Mt. 11:29; 21:5; 2 Cor. 10:1
patience 1 Tim. 1:16
love Gal. 2:20; Eph. 5:2
peace Eph. 2:14; 2 Thess. 3:16
Holy Does As Holy Is (p. 160)
The ability to do what God commands in Col. 3:1-17 is completely dependent upon what God has done
through Christs work of redemption.
Only those who have died and been raised in Baptism (2:12, 20; 3:1) can set their minds on the
things above (3:2) and put to death the wrongful deeds of earthly life (3:5).
Only those who have put off the old man through Baptism into Christ (3:9) are able to put off
the vices of the old, sinful life (3:8).
Only those who have put on the new man through Baptism into Christ (3:10) are able to put on
the virtues of the sanctified life.
Only those who have put on the image of God through Baptism into Christ (3:10) can perform
the virtues that Adam once did when he was created in Gods image and which will characterize
life in heaven when the image of God is fully restored (1 Cor. 15:49; Phil. 3:21).
Only those who were called to the peace of Christ by God (Col. 3:15b) will be able to let the
peace of Christ rule and mediate their relations with others (3:15a).
Only those in Christ (1:2) have Christ in them (1:27) and are able to let the Word of Christ dwell
in them richly (3:16).
Only those who are holy through Gods loving choice (3:12a) will be able to do the things that
are holy (3:12b-17; cf. Rom. 14:23).
In other words, one does not become holy by doing holy things. Rather, only those who are holy do
what is holy. Only those who are good do what is good. Only those who are righteous do what is
righteous.
Put Off and Put On: Colossians 3:5-17 in Context (p. 161)
All of the ethical imperatives of this section are grounded in the indicatives of redemption and Baptism.
They are to live their lives in a way that reflects their Baptism. Since they have been baptized they are to
remove all manner of evil actions, words, and desires. This was once the way they lived, but now since
they have been baptized they are to conduct themselves differently.
As a result of the work of Christ, the image of God has been restored to believers. This means that they
stand righteous and holy in Gods sight. While this restoration has begun now, the full restoration will be
completed in eternity. Having been restored to the image of God like Adam and Eve were before they
sinned, believers are to live now in the same way that Adam once did in Eden and as the redeemed will
live throughout eternity. This then means that all believers are united in Christ and barriers such as race
and economic status should not divide believers.
Paul Deterding
The Christians who read this letter from Paul are already Gods chosen, holy, and beloved people. Paul
exhorts them to choose virtues that are in keeping with their status as Gods people. The way they treat
other people can be summarized by the word love. These virtues are exemplified by Christ, motivated
by Christ, and empowered by Christ.
Christian worship supplies power for doing these virtues. Gods Word, which is proclaimed and sung in
worship, enables Christians for faith and life. Music and song are also used to praise and thank God.
Worship carries over to daily life, where Christians serve God and others.
Excursus: Baptism in the Message of Colossians (pp. 161 164)
The word baptism is only used once in this letter. Yet baptism plays an extensive role in the message
of this letter. While not directly stated, baptism is alluded to by:
Pauls use of verbs that denote a one-time, past, completed action. These actions took place in
conjunction with baptism.
References to dying or being raised.
Phrases used like with Christ, in Christ, or similar phrases.
The name of God.
For Paul, baptism is the work of God, not of man (see passive verbs used in 2:11-12). God bestows his
blessings upon those who are being baptized. Those who are being baptized dont do anything. God acts
upon them.
Baptism puts us into a saving relationship with Jesus Christ (2:12-13).

Through Baptism we are in Christ (1:2) and Christ is in us (1:27; cf. 3:16).
In Baptism God fills us with Christ, who is fully God and the ruler over all authorities (2:9-10).
Baptism creates faith in us and it is through faith that we enter into a saving relationship with
Jesus (1:4) and through faith we receive Baptism and its benefits (2:12).
Baptism makes us participants with Christ as beneficiaries of his redemptive work: his death,
burial, and resurrection (2:12, 20; 3:1, 3).
Baptism incorporates us into Christ, who is the image of the invisible God (1:15). Through
Baptism the image of God (righteousness and holiness) is being restored in us (3:10).
In Baptism we begin to receive the future blessings of eternal life now (3:1-4).
Baptism benefits us in many ways.

It qualifies us to share in the inheritance of the saints (1:12).
It saves us from the dominion of darkness and transfers us to the kingdom of his beloved Son
(1:13).
It bestows on us redemption and the forgiveness of sins (1:14).
It is a circumcision that cuts off the sinful flesh, the corruption of our being (2:11).
Through Baptism we participate in Christs triumph over all fallen powers. Having been freed
from their grasp, we do not need to follow legalistic or ascetic regulations to escape them or the
elements of the world that they control (2:15-23).
It unites us with Christ who rules all (2:10) and reconciles all (1:20).
Through Baptism we have the treasures of wisdom and knowledge (2:3).
It gives us the gift of perfection before God at the End (1:28).
Paul Deterding
The commands God gives for Christian life are based upon what God has done for us in Baptism.
Since we have been raised in Baptism, we live our lives by setting our minds on things above
(3:1-2).
Since we have died to sin in Baptism (2:20; cf. 2:12), we put to death the deeds that characterize
this fallen world (3:5).
Since we have put off the corruption of sinfulness in Baptism (2:11; 3:9-10), we are able to put
off the deeds of the old sinful existence and to put on the deeds of the new, holy existence (3:8,
12) and the peace of Christ prevails in our hearts (3:15).
Since the image of God has been restored to us in Baptism, we are able to put on the deeds
that characterize the divine image (3:10 in light of 1:15).
Having been baptized in the name of Father and of the Son and of the Holy Spirit (all three are
mentioned in 1:3-8), we are able to do all things in the name of the Lord Jesus (3:17).
Given that Paul regularly uses the plural to speak of those who are or will be baptized (Rom. 6:3-11; 1
Cor. 6:11; Gal. 3:26-29; Eph. 5:25-27; Col. 2:11-12; Titus 3:4-7), Baptism is not just an individual matter.
We are all baptized in Christ. We are who are many are made one body in Christ (1:18; 3:15).
In Baptism we partake in Christs redemptive work of suffering, death, and resurrection (2:20). Since
Christ suffered and died, as his followers we can expect the same. We suffer with Christ (Phil. 3:10; Col.
1:24). We suffer with him in order that we may be glorified with him (Rom. 8:17). We suffer because we
dare live out our Christian faith (2 Tim. 3:12).
All who are baptized are one in Christ. They have a mission to proclaim the Gospel and baptize in his
name. In reality when they do this, it is Christ who is carrying out the mission.
Because Colossians compares Baptism to circumcision (Col. 2:11-12), which is done when a child is 8
days old, Colossians provides evidence of the validity of infant Baptism.
The Christian life then is none other than living out the baptismal life, living in ones Baptism (2:6) and
living out the implications of it.
Excursus: Ecclesiology in Colossians (p. 164)
The Church consists of persons who stand in a right relationship with God through faith in Jesus Christ.
The Church receives all people, no matter what their status is (Col. 3:11-12; 2:12), by Baptism. All who
are baptized are made one in Christ (Col. 3:12-15). All growth in the Church comes from Christ (Col.
2:19). Christ is revealed by the Word (Col. 1:25-28). Therefore the growth in the Church comes by way of
the Word and Sacraments because they center on Christ. The Church proclaims the Word (Col. 1:25-29;
3:16-17) and displays godly virtues (Col. 3:12-15). As a result of this, the Church will suffer (Col. 1:24). In
its virtues and suffering the Church exhibits the image of God that God wishes to restore to his creation
(Col. 3:10).
A3. The Table of Duties (Col. 3:18-4:1) (pp. 165-176)

Paul Deterding
The Christian life not only involves living a virtuous life (Col. 3:5-17), but also carrying out the duties of
ones vocations (or callings, Col. 3:18-4:1). Therefore carrying out the responsibilities of ones stations in
life is just as important as avoiding vice, doing good, forgiving, worshipping, and the like.
Textual Notes
Col. 3:18
go on being subject renders a present tense command which directs ongoing action. Its passive use
here means subject oneself, be subjected or subordinated, obey and it involves recognizing an
ordered structure where proper respect is shown. In passages such as Eph. 5:21, the connotation is
submission in the sense of voluntary yielding in love (BDAG).
in the Lord similar to in Christ at Col. 1:1-2.
Col. 3:19
go on commands continual action.
stop being embittered toward them directs the cessation of activity. In this case Paul commands
husbands to stop being bitter towards their wives.
Col. 3:20
be obeying directs ongoing action. Children are to continuously obey their parents.
in the Lord similar to in Christ at Col. 1:1-2.
Col. 3:21
fathers the Greek term can mean parents (Heb. 11:23). However a different and more usual word
for parents is used in 3:20. So if parents was meant here, it is likely Paul would have used the same
word. Instead it appears that Paul is singling out fathers for special mention. Fathers are to take the lead
in the nurture of their children.
provoking includes both verbal and physical provocation.
in order that introduces a purpose clause.
Col. 3:22
slave as in 1:7, a slave is one who is wholly owned by a master and who owes undivided allegiance
and obedience to him. This imperative is directed toward the slave class.
worldly masters a more literal translation would be masters according to the flesh. But flesh
used here does not carry with it the normal negative connotation of hostility towards God that Paul
normally uses. Here it is used to refer to the earthly master as opposed to the Christians heavenly
master, Christ.
mere outward service literally it is eye service, that which is done only for a good outward
appearance, without proper motivation.
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those who please [only] men refers to those who make pleasing people their highest priority rather
than pleasing God.
sincerity unfeigned and unadorned with hypocrisy or eye service.
heart the whole of ones true, inner being.
fearing have reverence, respect. Entails both Law and Gospel. Fear Gods anger (Law). Have
reverence for God out of faith and trust in his mercy in Christ (Gospel). Authentic obedience and service
are part of what a Christian is to render his Lord in heaven. Such service is a fruit of faith and can only be
rendered by one who has saving faith.
the Lord refers to the Lord rather than to a servants earthly master. The next two verses insure
that the Lord is none other than Jesus Christ.
3:23
from within refers to the whole individual with an accent on ones true, inner being. Stress is again
laid on true internal obedience in faith over against the mere outward appearance.
[only] to men the word only is added in English to clarify the meaning.
3:24
the award it denotes not what is earned, but what is received as a gift. This is why it is translated as
award rather than reward.
inheritance the award is the inheritance or the inheritance is the content of the award.
3:25
This verse is addressed to slaves rather than to master, who is not addressed until the following verse.
4:1
Master the same Greek word can be rendered as either master or lord. In this verse there is a
play on words that is difficult to capture in English. This translation uses the word Master to refer to
Jesus.
[Context for this section] (p. 168)
The exhortations of the last two sections were built upon what God has done to save us. In this section
the Gospel connection is not stated directly. The connection is implicit in phrases such as in the Lord
(3:18, 20), fearing the Lord (3:22), inheritance (3:24). A short letter like this would have been read as
a whole in one sitting, therefore the Gospel indicatives previously stated would apply to this section as
well.
In 3:1-17 Paul gave general instructions that applied to all Christians. The context makes it clear that in
3:18-21 Paul is giving directions for life to each Christian family and not to society as a whole. For
example, he addresses the relationship between husband and wife rather than women and men in
general.
Paul Deterding
Marriage: Wives and Husbands (3:18-19) (pp. 168-170)
The crux for a correct interpretation of this section is the meaning of the Greek word often translated as
being subject. The subjection of a wife to a husband is often misunderstood as being demeaning and
casting her to be inferior. There are some uses of this word where this is the case (for instance see 1 Cor.
15:27-28a). But it is not true in this case and it is not true in other cases. For example Lk. 2:51 says that
Jesus was subject to Mary and Joseph. And Paul writes that at the End the exalted Christ will subject
himself to God the Father (1 Cor. 15:28b). But as God incarnate, Jesus was in no way inferior to Mary
and Joseph. [And in no way is Christ, the second person of the Trinity, inferior to God the Father, the
first person of the Trinity.] In the same way, neither does the wifes subjection to her husband mean
that she is inferior to him.
The concept of subjection here does not have to do with differing human worth. Rather, it has to do
with divine order. This means that people are united and work together best when there is an order of
rank. An example of this is American football. All the members of the team are equal, yet the
quarterback takes the lead and the rest of the team follows him. It is similar in marriage. For a marriage
to be harmonious and effective, the Scriptures direct the wife to subject herself to her husband. And the
husband is directed to love his wife, which means he is not domineering, but humbly serves his wife and
others. His model to follow is Christ, who loved his bride (the Church) so much that he willing gave
himself up for her.
We can get a better understanding of this when we consider the two groups who are directed in the NT
Scriptures to submit. The first is wives (Eph. 5:24; Col. 3:18). In the first century the status of women
socially, politically, educationally, economically, and religiously varied greatly. Some were downtrodden
but others had freedoms and opportunities. Women were not universally degraded. The second group
was slaves (Titus 2:9; 1 Pet. 2:18). We will have more to say about slaves shortly. [But suffice it to say
that some slaves were educated and freed and treated well by their masters, while others werent.]
Large numbers of women and slaves joined themselves to the early Church and they did not consider
the instruction to go on being subject demeaning.
The Greek word in question can be split into two parts, which mean under and arrange. A literal
translation might be be put under arrangement to. This would mean that a Christian wife is to stand in
an appropriate arrangement in relation to her husband.
To be subject to another means subordinating your own desires to those of the other. Compare this to
the virtues of love (1 Cor. 13:5) and humility (Phil. 2:3-4). Love does not insist on its own way and
humility looks after the interests of others. Unsurprisingly, Christ is the supreme example of all three:
subjection (1 Cor. 15:28), humility (Phil. 2:5-11), and love (Eph. 5:25). Therefore Christ is the ultimate
example to guide husbands and wives.
Eph. 5:21-33 is parallel to this section. It develops the subjects of this section to a much greater extent
and explicitly centers it on Christ. It sets Pauls instruction in a context of mutual subjection of Christians
to one another (Eph. 5:21).
Family: Children and Parents (3:20-21) (p. 170-171)
There is also mutuality in the relationship between children and parents. Children are directed to obey
their parents as part of Gods good order of creation. Parents are not to rear their children legalistically
Paul Deterding
or abusively. Christian parents strive to raise their children in a positive way to live a vigorous Christian
life.
It is noteworthy that children are addressed in this document that was meant to be read publically in the
Churchs worship. In the Roman world, underage children were treated like slaves. By addressing them,
Paul implies that they are full members of the body of Christ and that they have a responsibility to live
according to the obligations of their vocation as Christian children.
Economics: Slaves and Masters (3:22-4:1) (pp. 171 176)
The words inheritance and heirs help us understand the teaching in this section of how to live a
Christian life. Many times when Paul uses inheritance, he is speaking of eternal salvation (Gal. 3:18;
Eph. 1:14, 18; 5:5). In other places he uses the term heirs to refer to those who will inherit salvation
(Rom. 8:17; Gal. 3:29; 4:7; Titus 3:7). An inheritance is a gift, not something that is earned. Here, Paul
talks to slaves about their inheritance (3:24). This would be welcome news to a slave because slaves
could not be heirs and receive an inheritance in the Roman world. Since the slaves that Paul addresses
are Christians, they are heirs who have and will receive Gods free gift of salvation, they have all the
motivation they need to keep these directives. It is also comforting for the slave to know that even
though they may be abused in this life, in the long run justice will prevail (3:25). And since God shows no
partiality, this applies to everyone.
Passages such as Col. 3:22-4:1; Eph. 6:5-9; and the letter to Philemon speak of slavery. To understand it
better, we must be familiar with slavery as practiced in the Roman Empire. The experiences of slaves at
that time varied greatly. At times some slaves were treated very cruelly. Others were treated fairly and
decently. Many slaves lived with the prospect of being set free. Since the empire depended upon slave
labor, it was in the best interest of masters to treat their slaves fairly. In some ways the master/slave
relationship that Paul encountered was closer to our employer/employee relationship than to the
institution of slavery that was practiced in the United States with all its abuses prior to the civil war.
Paul encouraged Christians to always live and serve according to their stations in life. Here he
encourages slaves to work as if they were working for Jesus Christ and not men (3:22-23). And masters
are instructed to treat their slaves justly and equitably, for they have a Master in heaven (3:24).
Christians have freedom, freedom from sin, death, and the Law which was won by Christ (Gal. 4:21-5:1).
This transforms ones status, whether slave or free, into a service of God and other people. The way that
Paul and the other Biblical writers dealt with slavery transformed the way that others viewed it. The
following five points are ways in which the NT view of slavery transcended that of the secular Hellenistic
cultures.
1. Christianity treated slaves as equals in the Church (1 Cor. 7:20-24; Gal. 3:28).
2. Paul reminds masters that they too had a Master, in heaven (Eph. 6:9; Col. 4:1). Masters and
slaves were on equal spiritual footing with each other.
3. The NT addressed slaves and treated them as persons with both rights and responsibilities (Col.
3:22-25; 1 Pet. 2:18).
4. Christianity asserted the dignity of manual labor (Eph. 4:28). People at that time viewed manual
labor as humiliating and degrading.
5. The NT pointed out that Jesus suffered unjustly (1 Pet. 2:21). This gave a new dignity to those
who were slaves.
Paul Deterding
What does this section mean for those of us who live in a culture where slavery has been abolished? To
determine that we must distinguish between what is constant and what is contingent.
While there are some variations between governments and economic systems from age to age, they all
have been given by God to provide order. They will continue to exist until the new creation of the
resurrection.
The NT teaching about the relationship between slaves and masters is applicable to the modern
relationship between employees and employers. The Christian employee is to serve his employer in the
same way that the first-century Christian slave was instructed by Paul to act toward his master. And the
Christian employer is to display the same consideration towards his employees as the apostle directed
the Christian masters to show their slaves.
Passages such as the present one (3:18-4:1) provide guiding principles for our relationships within the
various orders of society rather than giving us detail rules, which would have been time bound and
hence would have quickly become irrelevant. Thus, these constant principles are applicable to a variety
of changing and contingent situations within culture and within ones own personal experience.
A4. Watch and Pray (Col. 4:2-6) (pp. 177-182)

In this section Paul concludes his instructions on Christian living with an eye on the ongoing mission of
the Church as carried out by both himself and his readers. The present exhortations deal with actions by
which every member of the Colossian congregation can contribute to the Churchs witness.
Col. 4:2-3
persevering, watching, praying participles that denote action that is regular and ongoing. They
are attached to the imperative verb be.
The vocabulary of 4:2 may be a deliberate echo of the exhortation of Jesus to his disciples in
Gethsemane (Mt. 26:41; Mk. 14:38).
Col. 4:3
in order that introduces a purpose clause, which denotes the purpose for which Paul wants the
Colossians to pray.
Pauls request indicates some level of confidence that he would in time be released from prison.
Col. 4:4
in order that introduces a purpose clause. The purpose of proclaiming the mystery is to make the
mystery of Christ known.
Col. 4:5
Be walking another participle that refers to persistent and continual action.
Paul Deterding
making the most of time the underlying Greek is used of purchases in the marketplace of things or
slaves. Since the time is short (1 Cor. 7:29), to redeem [buy back] the time is to make the most of it.
Through wise living the Christian takes evil times and instead puts them to godly use.
Col. 4:6
speech while all that a Christian says is important, what he says has special relevance to witness and
proclamation.
graciousness normally this term refers to Gods undeserved favor, but the context here of an
exhortation to have ones speech seasoned with salt denotes a more secular meaning.
seasoned with salt salt makes food more appealing to the palate. To season ones speech with salt
then means speaking with forthrightness, sincerity, tact, and eloquence which makes ones conversation
more palatable to the hearer.
Commentary (pp. 178-180)
In this section, Paul references the Churchs witness to Christ by both word and work.
Paul asks the Colossians to pray for him that he might have opportunities to speak the Gospel (Col. 4:3-
4). Eph. 6:19-20 is parallel to these verses and based on these verses. Paul may also have in mind that
they pray also that he might have the courage to take advantage of those situations as they present
themselves.
Only Gods revelation of Christ (the Scriptures) make him known. Without Gods special revelation,
Christ remains a mystery. As the mystery of Christ is proclaimed (Col. 4:3), the Holy Spirit works saving
faith and through such faith the mystery becomes known and understood. Thus the power for
understanding the mystery of the Gospel comes from the proclamation of the Gospel mystery itself.
Paul sought prayer support from the Colossian Christians (Col. 4:2-3) for his mission work. All those who
proclaim the Gospel should do the same.
In Col. 4:5, Paul exhorts Christians to live out their life of wisdom in front of the outside world. The life of
a Christian is powered by his or her faith relationship with Christ. Others will see that the Christian lives
according to Gods moral Law and in the way that God designed life to be lived. This should aide the
Churchs proclamation of the Word.
The way a Christian speaks in the world also affects his proclamation (Col. 4:6). Speaking to someone
graciously makes ones speech more appealing to listen to, like seasoning food with salt makes it more
appealing to the palate. If ones speech is filled with profanity, gossip, animosity, or moral defects it will
damage ones witness, as will arrogance. Peter instructs us to give a defense of our faith with
gentleness and reverence (1 Pet. 3:15-16). From the pulpit the pastor needs to speak with an interest
in, a concern for, and an understanding of the persons being addressed.
In Col. 4:4 Paul describes his own ministry of speaking the Word. In Col. 4:6 Paul describes how the
Colossians are to speak the Word. The two verses are constructed in a similar way.
Paul Deterding
... in order that
I may make it known
as it is necessary
for me to speak. (Col. 4:4)
... in order to
Know how
it is necessary
for you to answer each one. (Col. 4:6)
While not the same, both the pastor and congregation have obligation and privilege to speak of Christ
whenever the occasion presents itself.
Appended Note: Colossians and Other New Testament Paraenesis [teaching on ethical
Christian living] (pp. 180-182)
If you look closely at the ethical sections in the NT, you will find a pattern of instruction on the ethical
responsibilities of Christians. These teachings are based on the teaching of Jesus himself and the
teachings of the OT. Therefore these teachings express the divine will for how Gods people are to live.
The table of duties also find common ground with Jewish codes of behavior for Gentile proselytes and
with Hellenistic culture.
While there are some similarities between NT ethical teaching and Jewish and pagan teachings, the
Christian ethic is different because it is centered on Jesus Christ. Jesus is not only the example we follow,
but he also enables and motivates us to live in a God pleasing way. A Christian does not live a good life in
order to earn Gods favor or as a sense of duty to others or for self-satisfaction. The salvation Christ
supplies gives him motivation to do good works. While the deeds of the believer and unbeliever may be
the same, only those who have faith please the Lord (Rom. 14:23; Heb. 11:6).
Patterns of Topics in New Testament Paraenesis (p. 181)

Colossians Ephesians Romans 1 Thess. 1 Peter James
Renunciations 3:5-9 4:22; 4:25 13:12-14 5:22 2:1 1:21
5:17
New creation 3:10-15 4:23-24 6:4-7 1:3, 22-23 1:18
Worship 3:16-17 5:18-20 12:1-2 5:16-20 1:17; 2:4-9 1:26-27
Social order 3:18-4:1 5:21-6:9 12:3-13:7 5:12-15 2:13-3:7; 4:7
5:5-6
Watch & pray 4:2-6 6:18 13:11-13 5:6-8 4:7; 5:8
Stand fast 4:12? 6:10-17 5:2-4 3:8 5:8-12 4:7
B. Concluding Matters (4:7-18) (pp. 183-194)

Paul Deterding
Pauls letters usually end by discussing such things as his travelogue, greetings, commendations, and
blessings. The conclusion of Colossians mentions these things and the ministry of the Gospel, which has
been mentioned throughout the letter.
The greetings in Colossians, as well as Romans, are far longer than the other letters Paul wrote. These
two letters addressed congregations that Paul never personally visited. Paul sends greetings to and from
as many people as he can think of who are known both to himself and his readers, thus establishing
common ties.
When Paul wrote this letter, he was imprisoned (4:18); he was under house arrest.
Col. 4:7
Tychicus ... will make known to you everything concerning me Based on Col. 4:7 and Eph. 6:21 it
seems that Paul gave two letters to Tychicus to deliver at the same time. And when Tychicus delivered
them, he would also be able to give them information as to how Paul was doing.
Tychicus he was probably one of the men from the province of Asia who accompanied Paul to
Jerusalem to deliver the offering for the saints in Jerusalem (Acts 20:4). At the time that the Pastoral
Letters (1 & 2 Timothy and Titus) were written, Tychicus was with Paul, who had sent him to various
places where he could not be in person (2 Tim. 4:12; Titus 3:12).
faithful Tychicus had saving faith in Jesus and he lived that faith out in Christian living.
servant, slave, in the Lord In describing Tychicus in this way, Paul indicates that he is more than
an errand boy. Tychicus serves the cause of proclaiming the Gospel.
Col. 4:8
I am sending him ... that you may know the things about us one role that Tychicus plays is to be a
source of information about Paul and the others with him.
encourage your hearts a more important role for Tychicus is to encourage the Colossians.
Sometimes this word is rendered as comfort, but it means more than providing soothing reassurance.
It means to speak the Gospel, which brings the benefits of Christ for anothers salvation. This
encourages ones entire being, ones heart.
Col. 4:9
Onesimus From the letter to Philemon, we learn that Onesimus was a slave who ran away from his
master, Philemon, and had made his way to the city where Paul was imprisoned. There he encountered
Paul, who brought Onesimus to faith in Christ (Philemon 10). When Paul found out Onesimus past, he
sent him back to Philemon along with a letter to Philemon.
faithful and beloved brother Paul describes Onesimus in the same way that he described Tychicus.
He has saving faith in Jesus and who is loyal to Christ.
Paul Deterding
Onesimus is not described as a servant and fellow slave like Tychicus. This is probably because he had
not been set free yet by Philemon. It is likely that the letter to Philemon is being sent at the same time
as the letter to the Colossians. In the letter to Philemon, Paul requests that Philemon set Onesimus free.
who is from you this phrase shows that Onesimus and by inference Philemon were from Colossae.
they will make known to you everything here both Tychicus and Onesimus will provide information
about the apostle and his circumstances.
Col. 4:10
Aristarchus was a Macedonian from Thessalonica (Acts 27:2), was with Paul when this letter and
Philemon (Philemon 24) were written, was a travelling companion with Paul (Acts 19:29) and therefore
was with him in Ephesus, in Jerusalem to deliver the collection (Acts 20:4), and on his sea voyage to
Rome (Acts 27:2).
fellow prisoner probably means that Aristarchus voluntarily stayed with Paul during his
imprisonment (Philemon 23), which was more like a house arrest than an incarceration. This gave him
the opportunity to attend to Pauls needs and to run errands for him.
Prisoner might better be rendered as prisoner of war. Paul sees his ministry as part of the battle of
Christ against evil (Phil. 2:25; Philemon 2), in which Aristarchus is also a participant.
Mark, the cousin of Barnabas This is John Mark. Some translate cousin as nephew. This helps
explain why Barnabas supported Mark when he and Paul had a falling out at the beginning of Pauls
second missionary journey (Acts 15:37-39). Marks mothers house was a meeting place for Jerusalem
Christians (Acts 12:12). Mark left Paul and Barnabas at Perga during the first missionary journey (Acts
13:5, 13). That was the reason why Paul did not want to take Mark on the next journey (Acts 15:38).
Since Mark was with Paul when Philemon (v. 24) and Colossians was written, we conclude that the two
had reconciled.
Since Paul mentions Barnabas here and in 1 Cor. 9:6, Barnabas must have been well known in the
Pauline churches. It also indicates that the two of them had also reconciled.
Col. 4:11
Jesus, called Justus unknown to us.
of the circumcision This indicates that Pauls fellow workers mentioned in 4:10-11 were Jews. The
ones that follow, Epaphras, Luke, and Demas were Gentiles.
kingdom of God or rule of God. (See Soteriology in Colossians 1:9-14).
a comfort for me this phrase uses a different word for comfort than in 4:8 (to encourage). Only
here in the NT does it mean a source of encouragement or comfort. It refers to the companionship
and emotional solace Paul received from his fellow Christians.
Col. 4:12
Epaphras see note on 1:7.
Paul Deterding
slave one who is in ministry of the Gospel (see note at 1:7).
struggling for you in his prayers describes the task of the laborer of the Gospel who prays on behalf
of those in his care. It is closely related to the proclamation of the Word. Epaphras diligently prays that
his people would stand faithful to the Gospel that they first heard and that continues to be preached to
them. With the false teaching that they were confronted with, his prayers were certainly needed.
stand complete or perfect. The reason the Epaphras proclaimed the Christ-centered Word and
struggled in prayer for them was to present his hearers to God complete or perfect in Christ.
fully convinced see note at 2:2. It is a characteristic of saving faith that is wrought by the Gospel of
Christ.
will of God see 1:9. He wants them to know that it is Gods will that they have salvation which is
acquired by being fully convinced, that is, by having saving faith.
Col 4:13
Pauls speaking well of Epaphras may well have been another way of endorsing the truth proclaimed to
them by Epaphras versus the errors taught by the false teachers.
This verse may indicate that Epaphras was not only the pastor of the church at Colossae, but also of the
churches in Laodicea and Hierapolis, like a first-century circuit rider. Or it is also possible that he was the
pastor at Colossae and supervised those who worked full time in Laodicea and Hierapolis.
Col. 4:14
Luke is one of the apostles fellow workers who sends greetings here and in Philemon (v. 24). He is a
Gentile who wrote the Gospel of Luke for the Gentiles. The we sections of Acts (16:10-17; 20:5-21:18;
27:1-28:16) place Luke with Paul from Troas to Macedonia (second missionary journey), from
Macedonia to Jerusalem (final missionary journey), and on the journey from Caesarea to Rome.
Demas a fellow worker of Paul who sends greetings. We learn later that Demas forsook the faith (2
Tim. 4:10).
Col. 4:15
the brothers fellow Christians.
Nympha the church at Laodicea met at Nymphas home. She must have been a woman of some
means.
Col. 4:16
read among you often refers to the oral, public reading of a document, such as the Scriptures (Lk.
4:16; Acts 13:27).
Col. 4:17
Archippus designated in Philemon (v. 2) as Pauls fellow soldier, which means he served in some way
of spreading the Gospel of Christ.
Col. 4:18
Paul Deterding
in my own hand it was not uncommon for a scribe to write a letter dictated to him by the author. It
was also common for the author to end the letter by signing it in his own handwriting. He would do this
to authenticate it. This is what Paul usually did. Paul had a special reason for signing it himself. Earlier in
his ministry someone forged a letter in his name to the Thessalonians (2 Thess. 2:2).
Keep on remembering my bond. a request for the Colossians to pray for Paul during his time of
duress. Also, given the circumstances of the letter, it may be a request for the Colossians to accept the
validity of Pauls ministry. That would mean that the sufferings he is undergoing are a mark of authentic
discipleship.
grace Paul always ends his letters by mentioning grace. Pauls mentioning of grace at the
beginning and ending his letters then tends to bracket and center them on grace.
Fellow Workers for the Kingdom (pp. 190-192)
>>>>>The people mentioned in these concluding verses were ministers of the Gospel and laborers for
the Gospel. That then emphasizes the importance of the proclamation of the Word in the life of the
Church. Paul speaks of them as fellow workers for the kingdom (or rule) of God (Col. 4:11). When Paul
uses the term fellow worker, he is normally speaking about someone who is involved in the
proclamation of the Gospel. When he speaks of fellow workers in Christ, he is denoting someone who
his active in the ministry of the Gospel (Rom. 16:3, 9). Fellow worker is applied a little differently in 3
John 8. There it refers to those who provide lodging or other benefits to those who engage in preaching
the Gospel.
Here and in most other places where the term fellow worker is used, it seems to be used for those
who preach, teach, witness to, or otherwise speak Christs Gospel. In doing so, they bring people the
salvation Christ won. Thus those mentioned in Col. 4:10-14 did more than provide for Pauls physical
needs or run errands or serve as his messengers. The term then exalts the speaking of the Word. It is the
foremost activity of the Church.
The greetings in Pauls letters are more than just some acquaintances saying, Hi. These are greetings
from fellow believers who are proclaiming the Gospel. They are all one in faith. Those sending the
greetings and those receiving the letter all have saving faith in Jesus Christ. There is a special
relationship between the two. Those sending greetings are the ones who created the unity of faith by
ministering to them in Word and Sacrament.
The Authority of the Pauline Letters (4:16) (pp. 192-194)
In Christian churches the OT Word of God was read out loud publically. Here Paul instructs the
Colossians to read this letter out loud to the congregation. In doing so, Paul places this letter on par with
the OT Scriptures. Paul does the same thing in 1 Thessalonians (1 Thess. 5:27).
In other epistles, Paul designates his authority in other ways:

Instructs readers to hold fast to the traditions they were taught through the letter (2 Thess.
2:15).
Says the things he is writing are a command of the Lord (1 Cor. 14:37).
Paul Deterding
Tells readers to do those things that they learned and received and heard and saw in him (Phil.
4:9).
Instructs his addressee to hold to what Paul had taught him (2 Tim. 1:13; 2:2; 3:14).
(See Teaching and Tradition on Col. 2:6-15).
This all accords with Peters comments that some of what Paul writes is hard to understand like
other Scriptures (2 Pet. 3:16).
These passages indicate that Paul was conscious of the divine inspiration and authority of his letters. He
knew he was being entrusted with the tradition and teaching revealed to him by Christ himself. The Lord
used Paul to teach his people during the time from his ascension to the time when he returns at the end
of the world. Thus the letters of Paul were not determined to be authoritative later. It was Gods original
intent as indicated by the letters themselves.
In Col. 4:16 Paul tells the Colossians that once the letter has been read to them that they should send it
to Laodicea to have it read there. The church at Laodicea is also receiving a letter from Paul which is to
read out loud to the congregation. Once they have heard it read to them, they are to send it to Colossae
and they are to hear it read out loud to them too.
What is the identity of the letter to the Laodiceans? It is probable that this letter was an identical copy
of the letter to the Ephesians. The letter to the Ephesians is quite general even though Paul labored
there for three years. On the other hand, the letter to the Colossians is quite specific even though Paul
was not personally acquainted with them. It appears that Paul wrote the letter to the Colossians and
then composed the general, encyclical letter. Since this general letter was going to be sent to several
churches, Paul would have had a copy made for each church. The letter to the Laodiceans would have
been one of these copies.
The Apostles Concluding Word (Col. 4:18) (p. 194)
Paul writes the closing few sentences himself. He does this to authenticate the letter as one he truly
wrote.
By drawing the readers attention to his suffering for the Gospel, Paul highlights the cross in the
Christians faith and life. The Christian follows her Lord in suffering. It is a mark that identifies him/her as
one who has faith in Jesus.
Paul ends by conferring Gods grace to the Colossians. Gods grace is essential to the Christian faith.
Grace is the undeserved favor God shows for the sake of Christ. Grace is that in which Christians take
constant refuge in.

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Concordia Commentary: Colossians

Introduction (pp. 1-15)

Authenticity and Integrity

The Colossian Heresy

Relationship to Ephesians and Philemon

Date and Place of Composition

I. Kerygma (1:1 2:23)

I. Kerygma (Col. 1-2) (pp. 19-131)

A. Salutation (Col. 1:1-2) (pp. 19-25)

brother means fellow Christian.

B. Overture (1:3-20) (pp. 26-27)

The unity of 1:3-20 is seen from the following.

Theme Overture Other References

the Gospel is true and is the source of hope.

Epaphras designates Epaphras as the founding missionary of the church at Colossae.

Faith, Love, Hope (1:4-5) (pp. 31-33)

The Word of the Truth of the Gospel (1:5-7) (p. 33)

The Ground of Apostolic Thanksgiving: Colossians 1:3-8 in Context (pp. 33-34)

Textual Notes (pp. 35-38)

strength has the sense of might or force.

glory a synonym of divine power and strength.

patience could also be rendered longsuffering.

Father refers to God in his saving relationship to baptized believers.

Knowledge, Wisdom, Understanding (1:9-11) (pp. 38-40)

Soteriology in Colossians 1:9-14 (pp. 40-42)

The Source of Knowledge: Colossians 1:9-14 in Context

Textual Notes (pp. 44-47)

The Structure of the Hymn (pp. 47-49)

in in in Col. 1:16, 19; as in Gen. 19:12

beginning first in Col 1:15, 18; as in Ex. 23:19

Firstborn of Every Creature: History and Interpretation (pp. 52-56)

Christ and Creation (1:16-17) (pp. 56-57)

Head of the Body , the Church (1:18) (pp. 57-59)

Excursus: The Cosmology of Colossians (pp. 61-62)

Excursus: Wisdom and Christ (pp.62-64)

C. Main Exposition and Resolution (1:21 2:23)

Textual Notes (pp. 66-69)

holy (see textual note on 1:2).

before him refers to Christs presence, especially in the final judgment.

to fulfill denotes the purpose of the ministry given to Paul.

glory points to eternal life as the outcome of salvation.

teach has as its subject matter the whole of Christian doctrine.

Alienation and Reconciliation (1:21-22) (pp. 69-70)

The Need for Faith(fullness) (1:23) (pp. 70-71)

The Ministry of Reconciliation (1:23, 25, 28, 29) (pp. 71-73)

The Mystery (1:26-27) (pp. 73-75)

The Afflictions of Christ (1:24) (pp. 75-79)

A Description of the Ministry of Reconciliation: Colossians 1:21-29 in Context (pp. 79-80)

C2. True Knowledge (Col. 2:1-5) (pp. 81-89)

Textual Notes (pp. 81-84)

richness refers to the splendor of salvation through Christ.

orderliness that which is in accord with the authoritative tradition.

The Sufficiency of Pauls Ministry (pp. 84-85)

The Apostles Pastoral Concern (pp. 85-86)

True Knowledge: Colossians 2:1-5 in Context (p. 86)

Excursus: Pauline Anthropology (pp. 86-88)

C3. The Fullness of Christ (Col. 2:6-15) (pp. 90-111)

Textual Notes (pp. 90-97)

Lord a rendering of Gods holy name [Yahweh].

empty the deceit is empty. It is vacuous and powerless and harmful.

Life in Christ (2:6-7) (pp. 97-98)

Teaching and Tradition (Col. 2:6-8) (pp. 98-101)

Fullness, Filled, Head (Col. 2:8-10) (pp. 101-102)