Final Greetings (Colossians 4:7-18)

Paul gives some closing greetings and instructions to the Colossians.

7 All my state shall Tychicus declare unto you, [who is] a beloved brother, and a faithful minister and fellowservant in the Lord: 8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 9 With Onesimus, a faithful and beloved brother, who is [one] of you. They shall make known unto you all things which [are done] here. 10 Aristarchus my fellowprisoner saluteth you, and Marcus, sister’s son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) 11 And Jesus, which is called Justus, who are of the circumcision. These only [are my] fellowworkers unto the kingdom of God, which have been a comfort unto me. 12 Epaphras, who is [one] of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 13 For I bear him record, that he hath a great zeal for you, and them [that are] in Laodicea, and them in Hierapolis. 14 Luke, the beloved physician, and Demas, greet you. 15 Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. 16 And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the [epistle] from Laodicea. 17 And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. 18 The salutation by the hand of me Paul. Remember my bonds. Grace [be] with you. Amen. (KJV; for other versions, see https://www.blueletterbible.org/)

Tychicus (v. 7) was a native of Asia Minor (present-day Turkey) who became a member of Paul’s team in his third missionary journey (Acts 20:5) and would deliver this letter (as well as Ephesians and Philemon) and bring the Colossians news about Paul. Onesimus (v. 10), Aristarchus (v. 10), Mark (v. 10), Epaphras (v. 12), Luke (v. 14), Demas (v. 14), and Archippus (v. 17) are also mentioned in Philemon, suggesting that Colossians and Philemon were written at the same time and place. Onesimus was the Philemon’s converted slave. Aristarchus was of Thessalonica and is mentioned as a companion of Paul in Acts 19:29; 20:4; and 27:2. John Mark accompanied Paul and Barnabas on the first part of Paul’s first missionary journey (Acts 12:39) and is the author of the second Gospel. Epaphras probably planted the church in Colossae (see my note on 1:7 at https://opentheism.wordpress.com/2022/07/09/thanksgiving-13-8/). Luke often accompanied Paul on his travels (the “we” passages in Acts begin in 16:10) and wrote the Gospel of Luke and Acts. Demas would later desert Paul (2 Timothy 4:10). Archippus may have been the son of Philemon and Apphia (Philemon 2). David E. Garland observes that Paul’s list of coworkers in his letters reveals these things about his ministry: “(1) It was ‘a team effort’ … (2) Paul inspired love and loyalty … (3) The early Christians relied much on a network of friends” (Colossians and Philemon in The NIV Application Commentary, Grand Rapids, Michigan: Zondervan, 1998, pages 274-75).

Laodicea and Hierapolis (v. 13) are towns in Asia Minor (present-day Turkey) near Colossae. Their churches may have been founded during Paul’s three-year stay in Ephesus (Acts 19).

12 that ye may stand perfect and complete in all the will of God. Albert Barnes comments: “The desire was, that they might maintain their Christian principles unadulterated by the mixture of philosophy and error, and completely perform the will of God in every respect. This is the expression of a pious wish in regard to them, without any affirmation that any of them had been absolutely perfect, or that they would be perfect in this world. It is, however, a command of God that we would be perfect, (see Matt. v. 48;) and it is the highest wish of benevolence in reference to any one, that he may be complete in moral character, and may do all the will of God.” (Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint, page 1077).

15 Nympas, and the church which is in his house is rendered “Nympha and the church in her house” in the NIV and ESV, some Greek texts having “his house” and others having “her house.” For the most part the early church had no buildings and so met for worship and instruction in homes.

16 And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the [epistle] from Laodicea. The practice of the early church was to read Paul’s letter aloud to the congregation. Although some think that “the epistle from Laodicea” was Ephesians, more probably it was one that Paul wrote to Laodicea and is now lost.

18 The salutation by the hand of me Paul. Paul’s custom was to dictate his letters (see Romans 16:22) and write a few greetings himself (see 2 Thessalonians 3:17).

Further Instructions (Colossians 4:2-6)

After giving special instructions to members of Christian households (3:18-4:1), Paul returns to advice that applies to the whole church (4:2-6). Verses 2-4 relates to personal devotional life and verses 5-6 to their behaviour to non-Christans.

2 Continue in prayer, and watch in the same with thanksgiving; 3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: 4 That I may make it manifest, as I ought to speak. 5 Walk in wisdom toward them that are without, redeeming the time. 6 Let your speech [be] alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. (KJV; for other versions, see https://www.blueletterbible.org/)

2 Continue in prayer, and watch in the same with thanksgiving. Jesus likewise told his disciples to “watch and pray” (Mark 14:38). “With thanksgiving” refers to the spirit in which prayer should be offered. John Calvin comments, “He adds, thanksgiving, because we must ask God for our present necessity in such a way that we do not forget benefits already received. And also we ought not to be so importunate as to murmur and be resentful if God does not immediately meet our wishes, but we must accept contentedly whatever He gives” (The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965, page 356).

3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: 4 That I may make it manifest, as I ought to speak. By “withal” Paul means that he wants the Colossians to pray for him whenever they pray. Paul asks them to pray that he will have opportunities to share the good news about Christ in spite of his imprisonment. Christians should pray for missionaries and church leaders around the world. As well we ought to seek help from the prayers of others when the occasion warrants it. On “the mystery,” see my comments on Colossians 1:26-27 (https://opentheism.wordpress.com/2022/09/03/pauls-labour-for-the-church-124-25/).

5 Walk in wisdom toward them that are without, redeeming the time. “Them that are without” are non-Christians. Christians should be live in such a way to attract non-Christians and not to needlessly antagonize them. Albert Barnes suggests these and four other reasons for Paul’s injunction: “(1.) Men of the world judge of religion, not from the profession, but from the life of its friends. (2.) They judge of religion, not from preaching, or from books, or from the conduct of its Founder and his apostles, but from what they see in the daily walk and conversation of the members of the church” (Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint, page 1076). “Redeeming” is a market term meaning “buying out” or “purchasing completely.” Christians must make the most of every opportunity for witnessing to the faith.

6 Let your speech [be] alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. “Seasoned with salt” echoes the teaching of Jesus when he tells his disciples that they are the “the salt of the earth” (Matthew 5:13). Salt is a preservative and tasty. Similarly, the Christian’s conversation should be wholesome and helpful. In Ephesians 4:29 Paul tells his readers, “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers” (KJV).

Instructions to Christian Households (Colossians 3:18-4:1)

Paul gives special instructions to various members of a Christian household. Significantly, he addresses wives, children, and slaves directly as equal members in Christian households with husbands, parents, and masters. Also significant are the references to the “Lord” (verses 18, 20, 22, 23, and 24), connecting the passage with Paul’s injunction in verse 17, “ And whatsoever ye do in word or deed, [do] all in the name of the Lord Jesus, giving thanks to God and the Father by him” (KJV).

18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 19 Husbands, love [your] wives, and be not bitter against them. 20 Children, obey [your] parents in all things: for this is well pleasing unto the Lord. 21 Fathers, provoke not your children [to anger], lest they be discouraged. 22 Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: 23 And whatsoever ye do, do [it] heartily, as to the Lord, and not unto men; 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. 1 Masters, give unto [your] servants that which is just and equal; knowing that ye also have a Master in heaven. (KJV; for other versions, see https://www.blueletterbible.org/)

3:18-19. Paul doesn’t tell wives to obey their husbands but rather to submit to them. “Submit” is the same word that Paul uses to express our duties to civil magistrates in Romans 13:1, “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God” (KJV). He tells wives to submit voluntarily to their husband’s authority because “it is fit in the Lord” rather than because it was in accordance with current cultural standards, although the latter may also have been true. Paul tells husbands to love their wives and not to be harsh with them. Rather than an affectionate or romantic attachment, “love” denotes a caring love. In the parallel passage in Ephesians he has much to say about the love that husbands should have towards their wives (5:25-33).

3:20-21. Paul tells children to obey their parents “in all things” and says that their love for their parents “is well pleasing to the Lord.” In Ephesians 6:2 he tells children to honour as well as to obey their parents. This reflects the fifth of the Ten Commandments, “Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee” (Exodus 20:12, KJV). In Albert Barnes’s lengthy note on Paul’s advice to fathers, he observes, “He who always finds fault with a child; who is never satisfied with what he does; who scolds and frets and complains, let him do what he will, breaks his spirit, and destroys in the delicate texture of his soul all desire of doing well” (Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint, page 1075).

3:22-4:1. “Servants” were slaves. Paul neither condemns slavery nor sanctions slaves’ revolting against their masters, which some think that he should have done. Instead he calls on both slaves and masters to show Christian principles in their relationship with each other. Slaves are to serve their masters “in all things” and “as to the Lord,” and masters are treat their slaves justly and fairly. “There is no respect of persons” is addressed to slaves in Colossians and to masters in Ephesians and thus is applicable to both. Matthew Henry comments, “The righteous Judge of the earth will be impartial, and carry it with an equal hand towards master and servant; not swayed by any regard to men’s outward circumstances and condition of life. The one and the other will stand upon a level at his tribunal” (A Commentary on the Whole Bible, Old Tappan, New Jersey: Fleming H. Revell Company, reprint, volume VI, page 766). A possible reason for Paul’s writing more about slaves and masters than about wives, husbands, children, and parents is that a slave, Onesimus, was going with Tychicus to deliver this letter and the letter to Philemon, Onesimus’s master, who lived in Colosse (Philemon 10-12). For more on Paul’s thoughts regarding Christian slaves, see 1 Corinthians 7:21-24.

In bridging his exposition of the passage and his application of it to us, David E. Garland identifies three principles that underlie Paul’s instructions and are applicable in any age: “(1) The instructions show a special concern for the weaker or powerless members of the pair: wives, children, and slaves…. (2) The motivation for the behavior becomes distinctively Christian…. (3) Domination of others is prohibited” (The NIV Application Commentary: Colossians and Philemon, Grand Rapids, Michigan: Zondervan, 1998, pages 257-60). Certainly, respect for these attitudes should enhance all “household” relationships.

Put On the Virtues of Christ (Colossians 3:12-17)

Just as there are vices to put off (3:5-11), there are virtues to put on.

12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye. 14 And above all these things [put on] charity, which is the bond of perfectness. 15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. 16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And whatsoever ye do in word or deed, [do] all in the name of the Lord Jesus, giving thanks to God and the Father by him. (KJV; for other versions, see https://www.blueletterbible.org/)

12 … as the elect of God, holy and beloved. Three titles given to Israel in the Old Testament,“elect/chosen…holy…beloved,” are here applied to Christians. As Jesus tells the eleven in John 15:16–“Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit,” we are chosen for service, not for privilege.

12 Put on therefore … bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye. 14 And above all these things [put on] charity, which is the bond of perfectness. The five qualities listed in verse 12–compassion, kindness, humility, gentleness, and patience–are elsewhere associated with God or Jesus. Like them, the two qualities described in verse 13–forbearance and forgiveness–are virtues especially important for establishing and maintaining peaceful relationships. But of greatest importance in doing that is the exercise of agape love (verse 14), which Paul describes as “the bond of perfection,” the thing that unites all the other Christian graces and makes them complete.

15 And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. “The peace of God” is actually “the peace of Christ” and refers to the peace that Christ gives. It is to rule in our hearts, promoting unity.

16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. “The word of Christ” may be the word spoken by Christ or the word spoken about Christ (or both). “In you” may mean “in your hearts” as in verse 15 or “among you.” “Psalms and hymns and spiritual songs” indicates the richness of Christian worship at this early time. “In your hearts” in the context doesn’t mean that the songs are to be silent, but rather suggests the fervour and the sincerity of the singing.

17 And whatsoever ye do in word or deed, [do] all in the name of the Lord Jesus, giving thanks to God and the Father by him. To do something “in the name of” someone is to do it as that person’s representative. Thus Paul urges the Colossian believers to act and speak in a way befitting representatives of Christ and to offer thanks to God through him.

Put Off the Old Self (Colossians 3:5-11)

Paul appeals to the Colossians to make a decisive break with the sinful tendencies that they have carried into their Christian lives.

5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things’ sake the wrath of God cometh on the children of disobedience: 7 In the which ye also walked some time, when ye lived in them. 8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new [man], which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all. (KJV; for other versions, see https://www.blueletterbible.org/)

5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry. “Mortify” means put to death. Because Christians have died with Christ (3:3), they should get completely rid of sinful practices. “Fornication” is any kind of sexual activity outside of marriage. The next three vices which Paul lists also have to do with sexual purity, stressing the importance of bringing this part of life under control. Paul also equates covetousness with idolatry in 1 Timothy 6:16, “The love of money is the root of all evil.” Similarly Jesus warned, “Lay not up for yourselves treasures upon earth, … For where your treasure is, there will your heart be also” (Matthew 6:19-21).

6 For which things’ sake the wrath of God cometh on the children of disobedience. “Cometh” is translated “is coming” in both the NIV and the ESV, and so “the wrath of God” may refer to the future day of the Lord described in Zephaniah 1:14-15. G. Preston MacLeod reflects on our difficulty in understanding God’s displaying such wrath, “How can a God of love express ‘wrath’? On the other hand, how can a God of righteousness condone sin?” He goes on to encourage us to think of God’s attitude to the sinner in terms of the relation of the loving father to the prodigal son. (Francis W. Beare and G. Preston MacLeod, “The Epistle to the Colossians” in The Interpreter’s Bible, Nashville, Tennessee: Abington Press, 1955, volume XI, page 214)

7 In the which ye also walked some time, when ye lived in them. Paul reminds the Colossians that they had been guilty of these vices before they accepted Christ into their lives. “Walked” points to outward conduct and “lived” to the attitudes and feelings from which that conduct flows.

8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Paul lists five more vices, all of which have a bearing on relationships among believers. Scholars disagree on the distinction between “anger” and “wrath,” some taking “anger” as a sudden flame of fury and “wrath” as the settled attitude, and others taking the opposite view. “Blasphemy” is translated “slander” in both the NIV and the ESV. The Greek for “filthy communication” may mean either obscene or abusive speech, and scholars are divided on its meaning here.

9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new [man], which is renewed in knowledge after the image of him that created him. The sin of lying’s being singled out for special mention emphasizes its condemnation. As a person takes off dirty clothes and puts on clean ones, Christians should abandon their evil ways (illustrated in verses 5 and 8-9) and practice the Christian virtues (illustrated in verses 12-14). Both the NIV and the ESV have “is being renewed” instead of “is renewed”, indicating that the transformation of Christians is an ongoing process. “Knowledge,” which is either the goal or the sphere of the renewing, denotes the knowledge of God’s will referred to in Colossians 1:9.

11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free. “Neither Greek nor Jew, circumcision nor uncircumcision” asserts that there are no status distinctions among the God’s new covenant people; compare Galatians 3:28. “Barbarians” were ones who didn’t speak Greek and were considered uncivilized. “Scythians,” who were located along the northern coast of the Black Sea, were known for their brutality. Jesus, who “is all, and in all,” binds Christians together, regardless of their differences.

Seek What Is Above (3:1-4)

These verses serve as a transition between Paul’s polemic against the false teachers and his appeal to the Colossians to live in a manner pleasing to the Lord. The passage being short, I’ve included lengthy quotations from three still popular older commentaries: Albert Barnes, Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint (originally published in the 1830’s), John Calvin, The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965 (originally published in French 1548), and Matthew Henry, A Commentary on the Whole Bible, Old Tappan, New Jersey: Fleming H. Revell Company, reprint (Colossians completed after Henry’s death in 1714). All three are available at Christian Classics Ethereal Library, https://www.ccel.org/.

1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory. (KJV; for other versions, see https://www.blueletterbible.org/)

1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. “If ye then be risen with Christ” implies that the Colossians have been so risen (a past occurrence, as in 2:12). To be seated at the right hand of a prince was esteemed the place of highest honour, and thus to describe Christ as seated “on the right hand of God” is to say that he has been exalted to the highest place in the universe. Since he is there and we have been risen with him, we should seek heavenly things.

2 Set your affection on things above, not on things on the earth. Being risen with Christ (verse 1), our thoughts should be occupied with spiritual things rather than with earthly things. Some limit “things on the earth” to Jewish ceremonial regulations. For example, John Calvin comments: “He does not mean, as a little after, vicious appetites, which reign in earthly men, or even riches, or fields, or houses, or any other things of the present life, which we must use as though we did not use them. But he is still pursuing his argument on ceremonies, which he likens to entanglements that force us to grovel on the ground. ‘Christ,’ he says, ‘calls us upwards to Himself, while these drag us down.’ For this is the conclusion and exposition of what he had just considered on the abolition of ceremonies through the death of Christ. To paraphrase: ‘The ceremonies are dead to you through the death of Christ, and you to them, that, being raised up to heaven with Christ, you may think only of the things that are above. Therefore leave off earthly things.’ I shall not contend against others who think differently; but certainly the apostle appears to me to proceed step by step, so that, in the first instance, he opposes traditions about trivial matters to meditation on the heavenly life, and afterwards, as we shall see, goes a step farther.” (page 346)

3 For ye are dead, and your life is hid with Christ in God. Albert Barnes comments: “The idea of the apostle is, that as Christ became literally dead in the tomb, so we, in virtue of our connection with him, have become dead to sin, to worldly influences, pleasures, and ambition. Or, in other words, we are to be to them as if we were dead, and they had no more influence over us than the things of earth had over him in the grave…. The true condition of the Christian is, that he is “dead” to this world, but that he has immortal life in prospect, and that is secure, being in the holy keeping of his Redeemer, now in the presence of God. From this it follows that he should regard himself as living for heaven.” (pages 1073-74)

4 When Christ, [who is] our life, shall appear, then shall ye also appear with him in glory. Matthew Henry comments: “ If we live a life of Christian purity and devotion now, when Christ, who is our life, shall appear, we shall also appear with him in glory, v. 4. Observe, (1.) Christ is a believer’s life. I live, yet not I, but Christ lives in me, Gal. ii. 20. He is the principle and end of the Christian’s life. He lives in us by his Spirit, and we live to him in all we do. To me to live is Christ, Phil. i. 21. (2.) Christ will appear again. He is now hid; and the heavens must contain him; but he will appear in all the pomp of the upper world, with his holy angels, and in his own glory and his Father’s glory, Mark viii. 38; Luke ix. 26. (3.) We shall then appear with him in glory. It will be his glory to have his redeemed with him; he will come to be glorified in his saints (2 Thess. i. 10); and it will be their glory to come with him, and be with him for ever. At the second coming of Christ there will be a general meeting of all the saints; and those whose life is now hid with Christ shall then appear with Christ in that glory which he himself enjoys, John xvii. 24. Do we look for such a happiness, and should we not set our affections upon that world, and live above this? What is there here to make us fond of it? What is there not there to draw our hearts to it? Our head is there, our home is there, our treasure is there, and we hope to be there for ever.” (pages 761-62)

The Colossian Heresy (2:16-23)

“Therefore” links this passage with the passage preceding it (2:6-15 on Jesus Christ the Lord), which Paul had closed by affirming that Christ removed the Christian’s obligations to the Law. This passage is the key passage for identifying the error threatening the Colossians. It contains another warning and a rhetorical question.

16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ. 18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, 19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. 20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21 (Touch not; taste not; handle not; 22 Which all are to perish with the using;) after the commandments and doctrines of men? 23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. (KJV; for other versions, see https://www.blueletterbible.org/)

Let No One Judge You or Disqualify You (2:16-19)

16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]. Apparently, as Paul recorded in Romans 14 that Jewish Christians did in Rome, the false teachers were advocating the rules given in the Law about clean and unclean food and about holy days. However Paul argues that since Christ freed believers from the observances of the Law by his death on the cross (2:14), they shouldn’t let anyone judge them for not observing the Law.

17 Which are a shadow of things to come; but the body [is] of Christ. As in Hebrews 8:5 and 10:1, the ceremonial laws of the Old Testament are referred to as shadows because they foreshadowed symbolically the reality to be found in Christ. Since they have been fulfilled in Christ, the observances no longer have meaning and Christians are not required to observe them.

18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind. There is disagreement among commentators on the meaning of almost every segment of this verse. I’ll give a suggested interpretation of each and then a possible explanation of the verse as a whole. By “man” Paul seems to have in mind the leader of the false teachers. Instead of “beguile” the NIV and ESV have “disqualify,” depicting the referee or umpire ruling that the winner in an athletic contest is ineligible to receive the prize. Elsewhere “humility” is treated as a virtue but “there is a false as well as a true humility…a humility which finds expression in the worship of angels” (T. K. Abbott, A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians in The International Critical Commentary, Edinburgh: T. & T. Clark, 1897). “Worshipping of angels” may have involved invoking angels for mediation with God rather than actually worshipping them. “Intruding into those things which he hath not seen” may refer to speculating by the leader of the false teachers on things which God doesn’t choose to reveal to us yet or to his visionary experiences, either of which Paul attributes to his “fleshly mind.” In the verse Paul warns the Colossian believers not to let the false teachers deprive them of a full and free life in Christ by subjecting themselves to the ascetic lifestyle and reliance on angelic mediators encouraged by those teachers, who wrongly claim to speak for God.

19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. Paul says that the fundamental problem of the false teacher at Colossae is his not keeping in contact with Christ and thus becoming influenced by evil spirits (2:8). As head of the body, Christ not only provides leadership but also nourishes it so that it grows and matures.

Question and Answer (2:20-23)

20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances. In commenting on 2:8 I said that “the rudiments of the world” refers to demonic spirits or, according to some commentators, to the fundamental teachings of pagan religion. For Paul’s readers to be “subject to ordinances” is for them to fall back into the conditions of the old life from which they have been delivered.

21 (Touch not; taste not; handle not. Other versions have the prohibitions reversed, which means that they lead up to a climatic “Don’t even touch.” In his IVP New Testament Commentary on Colossians and Philemon Robert W. Wall gives the emphasis of some evangelicals on abstaining from certain foods (as alcohol) and practices (as dancing) as a modern equivalent (cited in David E. Garland, Colossians and Philemon in The NIV Application Commentary, Grand Rapids, Michigan: Zondervan, 1998, page 189).

22 Which all are to perish with the using;) after the commandments and doctrines of men. Paul gives two objections to the prohibitions: they “are to perish with the using” or have no permanent validity and they “are after the commandments and doctrines of men” or lack divine sanction.

23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. Gerald F. Hawthorne and Wilber B. Wallis draw these details of the Colossian heresy from this passage in their NIV Study Bible note on it: “(1) It appeared to set forth an impressive system of religious philosophy. (2) It was, however, a system created by the false teachers themselves (‘will’), rather than being of divine origin. (3) The false teachers attempted to parade their humility. (4) This may have been done by a harsh asceticism that brutally abused the body.”

Jesus Christ the Lord (2:6-15)

Paul introduces the warnings against the false teaching of 2:16-23 and provides teaching on the Colossians’ new identity in Christ Jesus that will help them resist the false teaching.

6 As ye have therefore received Christ Jesus the Lord, [so] walk ye in him: 7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. 8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9 For in him dwelleth all the fulness of the Godhead bodily. 10 And ye are complete in him, which is the head of all principality and power: 11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12 Buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of God, who hath raised him from the dead. 13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15 [And] having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. (KJV; for other versions, see https://www.blueletterbible.org/)

Warning Introduced (2:6-8)

6 As ye have therefore received Christ Jesus the Lord, [so] walk ye in him. Initially I understood “As ye have therefore received Christ Jesus the Lord” to mean as the Colossians received Christ Himself, but according to T. K. Abbott, “The sense may be good, but does not agree so well with the usage of [the Greek for ‘received’] or with the context, in which we have the contrast between true and false teaching in relation to the Christian walk” (A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians in The International Critical Commentary, Edinburgh: T. & T. Clark, 1897, page 244). If he is right, Paul is calling the Colossians back to the foundational teaching passed on to them by Epaphras when they became Christians, at the heart of which is the confession that Jesus is Lord (1 Corinthians 12:3), and the sense of “walk ye in him” is that they should live and act completely under the influence of the conceptions which they had of Christ when they first embraced him.

7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Paul uses the images of a tree (“rooted”) and a building (“built up”) to remind them of their firm foundation in what they had already been taught. “Rooted” is in the perfect tense indicating a settled state, and “built up” is in the present tense indicating a continuing activity. “Stablished in the faith” can mean strengthened by their faith or strengthened with respect to their faith; David E. Garland suggests that it may mean both, “As we are strengthened in the faith, our faith strengthens us” (Colossians and Philemon in The NIV Application Commentary, Grand Rapids, Michigan: Zondervan, 1998, page 140). “Abounding therein with thanksgiving” encourages the Colossians to express overflowing thanks for the knowledge of the great truths about Christ with which they have been made acquainted.

8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. The false teachers in Colossae posed a real threat to the church. “Spoil” here means plunder or rob rather than corrupt. The Greek for “philosophy” includes the article, suggesting that the false teachers called their teaching “the philosophy.” Paul is not condemning philosophy (the love of wisdom) itself but the particular teaching being disseminated at Colossae. Describing it as “vain [empty] deceit,” he attributes it to “the tradition of men” and “the rudiments of the world” and says that it is “not after Christ.” Commentators differ on whether “the tradition of men” means Jewish oral traditions or current pagan theories. “The rudiments of the world” also occurs in verse 20 and Galatians 4:3 & 9, and refers to demonic spirits or, according to some commentators, to the fundamental teachings of pagan religion. “Not after Christ” emphasizes that the “philosophy” of the false teachers does not agree with the truth as it is revealed in Christ.

Resources in Christ (2:9-15)

9 For in him dwelleth all the fulness of the Godhead bodily. In commenting on 1:19 I quoted J. B. Lightfoot’s paraphrase of “fullness” as “the totality of Divine powers and attributes” (Saint Paul’s Epistles to the Colossians and to Philemon, Grand Rapids, Michigan: Zondervan Publishing House, 1959 reprint, page 159). Of the various explanations of “bodily” provided by commentators, I favour Lightfoot’s, “assuming a bodily form, becoming incarnate.” He adds, “The indwelling of the [fullness] refers to the Eternal Word, and not to the Incarnate Christ, but [bodily] is added to show that the Word, in whom the [fullness] had its abode from all eternity, crowned His work by the Incarnation” (page 182).

10 And ye are complete in him, which is the head of all principality and power. John Calvin comments, “Paul…does not mean that the perfection of Christ is transfused into us, but that there are in Him the resources from which we may be filled, that nothing may be wanting to us” (The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians in Calvin’s Commentaries, Edinburgh: The Saint Andrew Press, 1965, Calvin, page 331). The Christian’s completeness in Christ includes putting off the flesh (v. 11), being buried and raised with Christ (vv. 12-13), being forgiven (v. 13), and being delivered from legal requirements (v. 14) and from evil spirits (v. 15). That Christ is “head of all principality and power” means not only that all other spiritual beings are subordinate to him and but also that they derive from him whatever power they are able to exercise.

11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ. Circumcision was the sign that God gave to Abraham of the covenant between God and the Jews that they were His chosen people (Genesis 17:1-14). Christians’ sharing the spiritual circumcision of Christ from all carnality instead of with the physical circumcision of the Jews removes them from their solidarity with Adam and his sin and unites them with Christ and his righteousness. The reference here to a “circumcision made without hands” combined with the references in verse 16 to the keeping of religious festivals, New Moon celebrations, and Sabbath days suggests that the false teaching in Colosse included a Jewish influence.

12 Buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of God, who hath raised him from the dead. The Christian rite of baptism represents an identification with Christ in his death and resurrection. Lightfoot explains, “As he sinks beneath the baptismal waters, the believer buries there all his corrupt affections and past sins; as he emerges thence, he rises regenerate, quickened to new hopes and a new life” (page 184). Abbott points out that “faith” here is specified as a faith in the resurrection, continuing, “Faith is the subjective means by which the grace is received; only by a belief in the resurrection can the rising again by the individual be appropriated by the individual. By belief in the resurrection of Christ we believe in the power of God, of which it is an evidence; and this belief, again, is the means by which that power works in the life and produces an effect analogous to that resurrection. Compare Rom. iv. 24, vi. 8, x. 9).” (page 252)

13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses. Although “uncircumcision” is appropriate for the mainly Gentile recipients, the term refers not only to their being physically uncircumcised but also to their carnality. “He” is clearly God the Father, who makes us alive with Christ and forgives us our sins against Him. However commentators differ on whether the subject of verses 14-15 is God the Father or Christ.

14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. “The handwriting of ordinances” was the Mosaic law, with all its regulations, under which everyone is a debtor to God. However since “us” seems to includes Gentiles as well as Jew, the term must here include all God’s moral and social decrees (“[Gentiles], having not the law, are a law unto themselves,” Romans 2:14). The ESV has “the record of debt”; in the Greco-Roman world a record of debt was a written note of indebtedness. “Nailing it to his cross” comes from the notice fastened to a cross declaring the crime for which the criminal was being executed (John 19:19-22).

15 [And] having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. Not only did God cancel out the accusations of the Law against Christians (verse 14), but also He conquered and disarmed the evil spirits who entice them to follow false teaching. “Triumphing over them” pictures a Roman general leading his captives through the streets of Rome for all the citizens to see as evidence of his complete victory (compare 2 Corinthians 2:14). Francis W. Beare comments: “For Paul the government of life by legal ordinances belongs solely to the condition of man as unredeemed, as still in subjection to the elementary spirits. Once we are brought into the kingdom of God’s Son, the laws of the old order are not applicable; in that kingdom life is not governed by ‘legal demands’ (vs. 14 [RSV]) but by love. This association of ideas is now laid down by the heretical teachers. As Christian believers are not subject to the spiritual powers, now dethroned, they are under no obligation to submit to artificial regulations of conduct or of worship.” (“The Epistle to the Colossians” in The Interpreter’s Bible, Nashville, Tennessee: Abington Press, 1955, page 199). “It” refers to the cross, about which Calvin says, “There is no tribunal so magnificent, no kingly throne so stately, no show of triumph so distinguished, no chariot so lofty, as the gibbet on which Christ subdued death and the devil, the prince of death; more, has utterly trodden them under his feet” (page 336).

Albert Barnes concludes his consideration of the passage thus: “The argument of the apostle in these verses (13-15) is derived from what Christ has done for us. He mentions four things. (1) He has given us spiritual life; (2) he has forgiven all our trespasses; (3) he has blotted out or abolished the “ordinances” that were against us; and (4) he has triumphed over all our foes. From all this he infers (ver. 16, seq.) that we should not be made captive or subdued by any of the rites of superstition, or any of the influences of the kingdom of darkness.” (Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint, page 1070)

Paul’s Labour for the Church (1:24-2:5)

Having completed his thanksgiving and prayer for them, Paul begins the body of his letter to the Colossians by justifying his intervention in a church which he had not founded and may not even be personally known by. He has already reminded them that he is a fellow worker with Epaphras (1:7), who was probably the founder of the church in Colossae (4:12), and now he appeals to his sufferings for them, his divine commission, and his personal interest in them.

24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: 25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26 [Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: 29 Whereunto I also labour, striving according to his working, which worketh in me mightily. 1 For I would that ye knew what great conflict I have for you, and [for] them at Laodicea, and [for] as many as have not seen my face in the flesh; 2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; 3 In whom are hid all the treasures of wisdom and knowledge. 4 And this I say, lest any man should beguile you with enticing words. 5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. (KJV; for other versions, see https://www.blueletterbible.org/)

Paul’s Ministry for the Church (1:24-29)

24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church. Although he had experienced all kinds of affliction in his mission to the Gentiles (see 2 Corinthians 11:23-27), by “my sufferings for you” Paul is probably referring here especially to his imprisonment in Rome at the time that he was writing Colossians. Commentators differ on whether what is behind and needs filling up is Christ’s afflictions or Paul’s afflictions. Roman Catholics take the clause as referring to Christ’s redemptive suffering and use the verse to justify their belief that the sufferings of the saints supplement Christ’s work on our behalf and constitute a treasury of merits from which indulgences can be granted. But 2:11-15 clearly shows that Paul didn’t regard the redemptive work of Christ as lacking in efficacy. Thus if he was referring to Christ’s afflictions as falling behind and needing filling up, he meant something different than the Roman Catholic view. J. B. Lightfoot suggests, “It is a simple matter of fact that the afflictions of every saint and martyr do supplement the afflictions of Christ. The Church is built up by repeated acts of self-denial in successive individuals and successive generations. They continue the work which Christ began … but St. Paul would have been the last to sat that they bear their part in the atoning sacrifice of Christ…. These [afflictions] will never be fully supplemented, until the struggle of the Church with sin and unbelief is brought to a close” (Saint Paul’s Epistles to the Colossians and to Philemon, Grand Rapids, Michigan: Zondervan Publishing House, 1959 reprint, page 166). Although many commentators cite him approvingly, I think that Lightfoot’s explanation is too indirect to occur to the Colossian believers and thus agree with those who think that Paul was referring to his own afflictions. One of them, Albert Barnes, suggests that Paul means: “(1) that he suffered in the same cause as that for which Christ suffered; (2) that he endured the same kind of suffering, to some extent, in reproaches, persecutions, and opposition from the world; (3) that he had not yet suffered as much as Christ did in this cause…; and, (4) that he felt that it was an object to be earnestly desired to be made in all respects just like Christ…” (Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint, page 1065). With regard to (4) he refers to Philippians 3:10, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.”

25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. “Minister” is translated “servant” in the NIV. “Dispensation” (NIV, “commission”; ESV, “stewardship”) indicates that Paul looked upon his call to the ministry to be part of God’s plan for the evangelization of the world. Noting the NIV’s use of “commission” reminded me of Jesus’ appearing to and commissioning Paul when he was on the road to Damascus (Acts 9:1-19; see especially verses 15-16). Thus Jesus put Paul on the same level as he put the eleven (not all of his disciples) when he gave them the great commission in Matthew 28:16-20. “To fulfil the word of God” could just mean to extend the Gospel geographically as in Romans 15:19, but in light of verse 26 might also mean to make clear that the Gospel is for all people.

26 [Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints. “Mystery” was a popular pagan religious term referring to secret information available only to an exclusive group of people. Paul changed its meaning by combining it with words such as “made manifest” (here) or “made known” (Ephesians 1:9) so that it refers to a revelation of divine truth once hidden but now openly proclaimed. The content of the mystery is spelled out in the following verse.

27 To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. At the heart of the mystery is “Christ in you, the hope of glory.” God Himself, in the person of Christ, is present in the lives of His people and His presence assures them of a future life with Him when Christ returns (see 3:4). In Ephesians 3:6 Paul defines the mystery as “that the Gentiles should be fellow-heirs, and of the same body, and partakers of [God’s] promise in Christ by the gospel.”

28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Paul specifies three activities involved in his fulfilling the word of God–preaching or proclaiming, warning or admonishing, and teaching–and identifies their purpose to be make everyone perfect in Christ Jesus. Some commentators take admonishing and teaching, which Paul associates again in 3:16 (but in reverse order), as aspects of proclaiming. Some versions, including the NIV and ESV, have “mature” instead of “perfect.” Perfection will be attained only when Christ returns and believers are fully transformed.

29 Whereunto I also labour, striving according to his working, which worketh in me mightily. Although Paul’s claim may seem incompatible with the enforced inactivity of his life in prison, he assures the Colossians that he is putting forth “the most strenuous activity of which a man is capable, the sustained efforts of an athlete in competition” (Francis W. Beare, “The Epistle to the Colossians” in The Interpreter’s Bible, Nashville, Tennessee: Abington Press, 1955, page 183). Elsewhere he uses “labour” of his general missionary labours (as in 1 Corinthians 15:10) and “striving” more particularly of prayers (4:12). He also assures them that “unlike the athlete, [he] is not dependent on his personal endowments; he has unlimited reserves in the spiritual power of Christ which is active in him” (Beare, page 183).

Paul’s Concern for His Readers (2:1-5)

1 For I would that ye knew what great conflict I have for you, and [for] them at Laodicea, and [for] as many as have not seen my face in the flesh. The letter was also to be read to the church in Laodicea (4:16),, which was only a short distance from Colossae. Some understand “and [for] as many as have not seen my face in the flesh” to indicate that Paul hadn’t been at Colossae or Laodicea, but it doesn’t necessarily show that. Barnes suggests that Paul may refer to churches formed in the area since Paul was there, strangers who had come in there since he’d been there, or ones who’d been converted since he was there (page 1067).

2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ. Beare argues that the verb in “that their hearts should be comforted” should be translated “strengthened” instead of “comforted” (KJV) or “encouraged” (NIV and ESV) (page 184). The Greek text for the last part of the verse (“the mystery…Christ”) is uncertain, and the NIV and the ESV follow a shorter text than the KJV does, translating it “the mystery of God, namely Christ” and “God’s mystery, which is Christ” respectively. I’ll limit my consideration of the phrase to the KJV. “Of God, and of the Father, and of Christ” does not mean that there are three beings–God, the Father, and Christ. Rather it means “of God, even of the Father and of Christ.”

3 In whom are hid all the treasures of wisdom and knowledge. The reference is doubtless to the immediate antecedent, Christ. Curtis Vaughan identifies two thoughts contained in the statement: all the treasures of wisdom and knowledge are in Christ, and the treasures of wisdom and knowledge are in Christ in a hidden way (“Colossians” in The Expositor’s Bible Commentary, Grand Rapids, Michigan: Zondervan Publishing House, 1978, page 195). He adds that “hidden” does not… mean that are concealed but rather that they are laid up or stored away as a treasure” (same reference).

4 And this I say, lest any man should beguile you with enticing words. Paul is clearly thinking of the attempts of the errorists to lead the Colossians away from their convictions about Christ.

5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. Barnes paraphrases “yet am I with you in the spirit” as “I seem to see you; I feel as if I were there, and were looking upon you; and I have the same solitude as if I were there” (page 1068). However Gordon D. Fee objects, “It is extremely doubtful whether Paul, or any first-century person for that matter, would have used this contrast [flesh and spirit],” and claims, “Most likely, therefore, something very close to the sense of 1 Cor 5:3 is in view, where Paul considers himself as truly present by the Spirit, as they gather in the presence and power of the Spirit for the reading of his letter. It is, after all, ‘as present in S/spirit’ that he both ‘rejoices’ and ‘sees’ what God is doing among them.” (God’s Empowering Presence, Peabody, Massachusetts: Hendrickson Publishers, 1995, page 646)

Reconciliation Applied (1:21-23)

Paul now applies the reconciliation of all things to the readers of his letter.

21 And you, that were sometime alienated and enemies in [your] mind by wicked works, yet now hath he reconciled 22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23 If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to every creature which is under heaven; whereof I Paul am made a minister; (KJV; for other versions, see https://www.blueletterbible.org/)

21 And you, that were sometime alienated and enemies in [your] mind by wicked works. “Sometime” means “formerly.” “Alienated” may be used because the readers were Gentiles; compare Ephesians 2:12, where the readers are described as being “aliens from the commonwealth of Israel, and strangers from the covenants of promise.” Being “enemies in [your] mind” doesn’t limit the hostility to only the intellect, thoughts and behaviour being so intertwined that when a person is alienated from God his or her whole life is marred. Thus “wicked works” are public evidence of the alienation.

21 yet now hath he reconciled. Most modern versions include this in verse 22 instead of in verse 21. The two verses draw a sharp contrast between the readers’ pre-Christian past and their present standing in Christ.

22 In the body of his flesh through death. The prepositions “in” and “through” represent the sphere and the means of the reconciliation. It is accomplished in the sphere of the Incarnation and is accomplished by Christ’s death. The latter both removed the obstacles to reconciliation on God’s part by making atonement for mankind’s sins and furnished the strongest possible appeal to sinners.

22 to present you holy and unblameable and unreproveable in his sight. Some interpreters take these words as a description of the presentation of Christians to God on Judgment Day. Others take them as stating the present status of Christians with God. F. F. Bruce combines the two thus: “The pronouncement of justification made in the believer’s favor here and now anticipates the pronouncement of the judgment day: the holiness of life which is progressively wrought by the Spirit here and now is to issue in perfection of glory at Christ’s parousia” (The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984, page 79).
Because the words translated “holy” and “unblameable” are used to describe the animals used as sacrifices in the Old Testament, some commentators take the phrase as referring to the offering of the Colossians as sacrifices to God. For example J. B. Lightfoot paraphrases it, “[God] will present you a living sacrifice unto Himself, free from blemish and free from censure, that ye may stand the piercing glance of Him whose scrutiny no defect can escape” (Saint Paul’s Epistles to the Colossians and to Philemon, Grand Rapids, Michigan: Zondervan Publishing House, 1959 reprint, page 160). However T. K. Abbott claims that “this is reading into the words something which is not suggested, nor even favoured by the context” and observes that “the word translated ‘unreproveable’ is not suitable for sacrifice. It is a judicial term, and thus determines the sense of the other two” (A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians in The International Critical Commentary, Edinburgh: T. & T. Clark, 1897, page 227). Peter T. O’Brien comments, “If the judicial overtones are present in the clause then Paul is asserting that the purpose of God’s work of reconciling the readers through Christ’s death was that they should be irreproachable when they finally stand before him” (Colossians and Philemon in Word Biblical Commentary, Waco, Texas: Word Books, 1982, pages 68-69).

23 If ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to every creature which is under heaven. This is a warning against apostasy. To retain reconciliation the believer must continue in the faith. “Faith” may denote a body of doctrine but here probably means personal faith in (reliance on) Christ. “The hope of the gospel” is the expectation of ultimate, complete salvation for believers upon the return of Christ. Since the Gospel had not been preached to every person in Paul’s time (or even today), Albert Barnes suggests two possible meanings for “which was preached to every creature which is under heaven”: (1) the Gospel was commissioned to be preached to everyone, and (2) it had been preached so intensively that it seemed to have been preached to everyone (Barnes’ Notes on the New Testament, Grand Rapids, Michigan: Kregel Publications, 1975 reprint, page 1065).

23 whereof I Paul am made a minister. This paves the way for Paul’s account of himself and his ministry.