Down to Earth But Heavenly Minded

What does Colossians Chapter 1 mean?

Chapter 1 includes a greeting (Colossians 1:1–2) followed by gratitude for the faith of the Colossian Christians (Colossians 1:3–8). Paul then includes a prayer intended to encourage the growth and maturity of believers in this city (Colossians 1:9–14). Paul then transitions to a focus on Christ’s greatness, including His character (Colossians 1:15–23) and notes regarding Paul’s own ministry (Colossians 1:24–29).

The greeting follows Paul’s typical custom; he states his name and information about himself, his recipients and information about them, and follows this with a brief greeting (Colossians 1:1–2). Unlike other churches Paul wrote to, he had not personally met the believers in Colossae. The letter is co-authored by Timothy, who often collaborated with Paul on his missionary work.

In verses 3–8, Paul speaks of his prayers for the Colossian Christians (Colossians 1:3–4). Their faith is increasing and being spread to the whole world (Colossians 1:6). This faith was taught to them by Epaphras (Colossians 1:7), who shared with Paul what he had seen of the Colossian believers (Colossians 1:8). Epaphras is mentioned in the book of Philemon as a “fellow prisoner” with Paul (Philemon 1:23).

Verses 9–14 offer an important prayer by the apostle on behalf of the Colossians. Paul seeks for these believers to grow in wisdom and knowledge, as well as their spiritual strength. Paul makes a distinction between knowing God, in the theological sense, and knowing the will of God, in terms of a personal application to our lives.

Verses 15–23 shift to an expression of worship regarding who Jesus is: “The image of the invisible God, the firstborn of all creation” (Colossians 1:15). All things were made through Him (Colossians 1:16). This is a crucial passage as it sets the tone for the rest of the letter. Part of Paul’s purpose in writing is to counter heresy. False teachers were telling the believers in Colossae that they should view the body as evil, worship angels, and put their trust in worldly philosophy. By describing Christ as absolutely supreme, Paul prepares to destroy those false claims.

Verses 24–29 speak of Paul’s own ministry. He had suffered for the sake of other Christians, including those at Colossae (Colossians 1:24). He had shared God’s Word (Colossians 1:25), and served as a missionary among the Gentiles (Colossians 1:27). He proclaimed Christ (Colossians 1:28) with all of his energy (Colossians 1:29). Paul sees this suffering as a service done for the sake of Christ.

Chapter Context
Colossians chapter 1 is mostly focused on describing Christ as supreme. Jesus is not only the God of creation, He is the ultimate authority over all created things. The penalty for sin has been completely removed because of His perfect sacrifice. These are foundational ideas which Paul will use to set up his later points. In chapters 2, 3, and 4, Paul will explain why contrary claims are untrue, and show the right way for Christians to live out what we believe about Jesus.

Verse by Verse

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

Paul begins with his name and his title, “an apostle of Christ Jesus.” This is the same title Paul uses of himself in the first verses of 1 Corinthians, 2 Corinthians, Ephesians, 1 Timothy, and 2 Timothy. Paul was an apostle through the work and plan of God, not his own schemes. The idea of God’s will over his life is one of Paul’s common themes for his letters. This not only gives Paul authority to make his claims, it gives him reasons to endure persecution and suffering.

Paul writes this letter along with his longtime helper Timothy. Timothy is also listed as co–author with Paul in 2 Corinthians, Philippians, 1 Thessalonians, 2 Thessalonians, and Philemon. This makes Timothy a collaborator on six of Paul’s 13 New Testament letters. Paul make special mention of two other “brothers” in his letters. These are Apollos (1 Corinthians 16:12) and Titus (2 Corinthians 8:16).

Context Summary
Colossians 1:1–2 is typical of Paul’s greetings in his letters to churches. This text is a message to the believers of Colossae, a town in Asia Minor near Laodicea. This is one of the few churches Paul writes to which he has not personally evangelized. Rather, Epaphras is credited with founding the church in this community. As with several other letters, this one is co-authored by Timothy.

Verse 2. To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father.

The recipients of this letter are Christians of the church located at Colossae. This city was about 100 miles east of Ephesus, in Asia Minor. It is located fairly close to the city of Laodicea. Unlike some of Paul’s other letters, this one seems to be written to a church he had not yet personally visited (Colossians 1:7, Colossians 2:1).

Scripture does not use the term “saints” as a category of ultra-holy people. Rather, “saints” refers to all saved believers (Romans 1:7; 8:27). Before he was a Christian, Paul had thrown many of “the saints” in prison (Acts 26:10). Now, after a miraculous conversion, he is a missionary and a fellow saint among the early church. “Brothers” here is not meant to refer specifically to men. This is a general word for people, and includes both male and female believers.

This verse is the only place where the recipients are specifically referred to as those Christians in “Colossae.” This city was 100 miles east of Ephesus and around 12 miles away from Laodicea. The Christians of this city were likely those who had heard the gospel during Paul’s ministry in Ephesus, but whom Paul had not personally evangelized. Epaphras, instead, is the man credited with reaching this city with the gospel (Colossians 1:7; 4:12; Philemon 1:23).

Paul’s standard greeting includes the phrase “Grace to you and peace from God our Father.” The phrase “grace to you” starts all four of his Prison Epistles and is found in all of Paul’s letters except his letters to Timothy and Titus.

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

Paul’s letter opens immediately with gratitude. Paul was a man of prayer, often opening his letters with similar thanks (Philippians 1:3). He calls God “the Father of our Lord Jesus Christ.” This belief will be mentioned again later, when Paul addresses false teachings regarding the identity of Christ. Paul presents Jesus as equal with God the Father, yet distinguishes between Father and Son as well.

Paul focuses his prayer on all of the believers in Colossae. He rejoices at the knowledge of a vibrant group of believers thriving apart from his leadership. Though Paul had helped start several churches, there would have been many others which began through the efforts of others. In this case, the church in Colossae started under the ministry of Epaphras (Colossians 1:7). The success of a church in Colossae would have encouraged Paul. This was a sign that the gospel was spreading among the Gentiles, beyond his own direct influence, and into many other regions as well.

Paul’s use of “we” is a reference to himself and his co-author, Timothy (Colossians 1:1).

Context Summary
Colossians 1:3–8 expresses Paul’s gratitude for the growth of the Colossian church. As a result of Epaphras’ efforts, the believers there are growing in their faith. In particular, Paul is hearing positive things about their Christian love. Paul also connects his gratitude to the growth of Christianity in other places around the world.

Verse 4. since we heard of your faith in Christ Jesus and of the love that you have for all the saints,

The “we” Paul uses in this verse also includes his co-author, Timothy. Timothy was with Paul in Rome during his imprisonment. While Paul was under house arrest, Timothy served him in order to help meet his needs. This included acting as Paul’s collaborating writer. Paul is generally credited as the main author of the books that also include Timothy as a writer. Although Paul will give the Colossians correction regarding various concerns in this letter, he still clearly accepts the church in Colossae as true believers. This is solely on account of their faith in Jesus Christ.

This verse is also this letter’s second use of the term “saints,” which the Bible uses to refer to any saved believer. As used in the Bible, the word “saints” does not mean those who are somehow holier, purer, or more spiritual than others. Paul emphasized his acceptance of the Colossian Christians, and his high view of their faith as fellow saints in Christ (Colossians 1:2). These believers had great love for one another, similar to the church described in Acts 2:42–47.

Verse 5. because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel,

The reason Paul and Timothy could continually give thanks to God (Colossians 1:3) is explained as “the hope laid up for you in heaven.” The Greek term apokeimenēn is translated here as “laid up,” or “reserved.” The term implies the idea of hope being prepared for them in heaven. This is a reference to salvation and eternal life for Paul’s readers. The people Paul writes to have already heard and accepted the gospel (Colossians 1:7).

This verse also describes the gospel as “the word of the truth.” The word “gospel” is used in the New Testament in reference to both the good news of Jesus Christ, as well as a more general reference to truths about Christ. The word “gospel” later became connected with the titles of the first four books of the New Testament: Matthew, Mark, Luke, and John. The word literally means “good news,” an understatement of what that truth really means for those who believe it.

Verse 6. which has come to you, as indeed in the whole world it is bearing fruit and increasing — as it also does among you, since the day you heard it and understood the grace of God in truth,

Paul notes that the gospel has already come to this community. Paul is not writing to unbelievers, but to an existing church. Verse 7 will state that Epaphras was the person responsible for the growth of Christianity in this city. In addition to those in Colossae, the gospel was reaching many other regions at this time. From Paul’s perspective, the specific “world” he had in mind was likely modern-day Europe, western Asia, and northern Africa, all of which were experiencing Christian growth by this time. Paul primarily served as a missionary in the Middle East and Europe, writing to the Colossian believers while under house arrest in Rome, the capital of the Roman Empire.

The gospel was growing among the people of Colossae, and had been ever since it was first accepted by people of the city. The “day” is likely a general reference meaning “since the time.” This implies a prompt and positive response to the gospel under the leadership of Epaphras. Both grace and truth are presented together, a theme presented elsewhere by John (John 1:14, 17).

Verse 7. just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf

Christianity took root in Colossae thanks to the work of Epaphras. It’s possible he was the one who initially brought the gospel to the city. Just as in other cities, and as in our modern day, discipleship requires leadership. Simply telling others the gospel is not enough: for a church to grow, the people need the guidance of good leaders. Epaphras was a believer, perhaps from Colossae, who was with Paul at the time he wrote this particular letter (Colossians 4:12). He was likely also a prisoner for some period of time in Rome with Paul, since Philemon 1:23 calls him “my fellow prisoner in Christ Jesus.”

Paul notes two positive characteristics about Epaphras in this verse. First, Paul and the Colossian Christians love Epaphras for being a man known for serving the Lord. Second, Paul describes him as a man of faithful ministry. Based on these compliments, Epaphras serves as a wonderful example for those who seek to serve the Lord and share Him with others today.

Verse 8. and has made known to us your love in the Spirit.

This verse completes the thought which Paul began in verse 7. Based on this, it seems Epaphras shared a report of the love of the Colossian believers to Paul and Timothy in Rome. According to Philemon 1:23, Epaphras was a prisoner in Rome along with Paul at some point. This would have given him plenty of time to offer a positive report regarding those he served in Colossae. Christian love is a common and crucial theme of Paul’s letters. For him to specifically reference “love” as a characteristic of the Colossian Christians is high praise.

The use of “the Spirit” in this verse is of great importance. Verses 6 and 7 mention God and Christ, with the Spirit in this verse completing a clear picture of the Triune God: Father, Son, and Spirit (Matthew 28:19–20). This is crucial when facing the claim that the Trinity was a later addition to the church’s beliefs; Paul presents all three Persons of the Trinity together as part of God at work in our world.

Verse 9. And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding,

This passage transitions from Paul’s thankfulness into a prayer for the Colossian believers. Paul states that he and Timothy have been praying constantly, presumably from the moment they learned about the Colossian church. In 1 Thessalonians 5:16–18, Paul speaks about prayer without ceasing as part of God’s will for all Christians. Here, he presents this as part of his ministry on behalf of the Colossian believers.

Paul and Timothy’s prayer includes asking for knowledge among the Colossian believers. The qualities Paul prays for are not only helpful, they are part of becoming more like Christ. Jesus was known for His wisdom (Matthew 13:54; Mark 6:2), and His followers are to walk with wisdom as well. The faith of the Colossian Christians was not based on worldly thinking, but rather the power of God (1 Corinthians 2:5). At the same time, Paul also desires wisdom among believers. He would later mention the importance of “wisdom toward outsiders” (Colossians 4:5).

Context Summary
Colossians 1:9–14 is a prayer on behalf of the Colossian Christians. Paul prays for their continued spiritual growth, including knowledge of God, knowledge of His will, and wisdom. Paul also prays for their strength and endurance. In so praying, Paul reminds the believers of Colossae that salvation is entirely the work of God, who drastically changed their fate by rescuing them from sin.

Verse 10. so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God;

In verse 9, Paul began a prayer for the Colossian Christians. Here, he states why he prays for their knowledge, wisdom, and understanding. Four reasons are given. First, Paul’s desire is for their actions to match their beliefs. This is a trait which the false teachers plaguing Colossae did not display.

Second, Paul wants these believers to be “fully pleasing” to the Lord. Pleasing God includes believing in Him and living a life that follows His teachings.

Third, Paul wants these believers to be effective, productive, and godly in their spiritual growth. The idea of bearing fruit implies maturity. Paul longed for all of his fellow believers to grow in maturity as part of their Christian walk (Ephesians 4:11–13).

Fourth, Paul wants the Colossians to continue to learn more about their faith and the God they serve. This knowledge of God, as mentioned here, is slightly different from “the knowledge of [God’s] will,” referred to in verse 9. Knowledge of God involves learning the truth of the gospel and of Scripture (2 Timothy 3:16–17). Growing in God’s will is more general, including learning how to practically apply our knowledge. This knowledge also includes God’s specific desires for our individual lives. Paul emphasizes the importance of both general knowledge, and knowledge of God’s will in the life of a believer. He means to show that these two areas of knowledge are clearly connected.

Verse 11. being strengthened with all power, according to his glorious might, for all endurance and patience with joy;

Paul continues his prayer for the Colossian Christians by asking that they be given additional power. Specifically, Paul prays for them to receive the power of God. The Lord’s might, or mighty power, is a common theme in Scripture (Zechariah 4:6). Genesis 49:24 also refers to God as the “Mighty One of Jacob.”

Paul also explains that believers have God’s power in their lives. First, God’s power gives endurance, which is the ability to withstand hardship without failing. The Lord is the “God of endurance” (Romans 15:5), a quality needed by all Christians (Hebrews 10:36). Second, God’s power gives patience. Patience is part of the fruit of the Spirit (Galatians 5:22–23) and is an essential part of Christian maturity. Third, God’s power gives joy. Joy is also part of the fruit of the Spirit and is one of the clearest differences between the life of the believer and the unbeliever.

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

In addition to praying for God’s strength for the Christians in Colossae, Paul prayed for them to give thanks. Just as Paul prayed, giving thanks continually (1 Thessalonians 5:16–18), they were to give thanks as well.

Paul makes it clear that God alone is the one who provides salvation. It is by His grace through faith in Christ (John 3:16; Acts 4:12; Ephesians 2:8–9). The inheritance of the saints is eternity with the Lord in heaven, something Paul often refers to in his writings (Galatians 3:18; Ephesians 1:11, 14; 5:5; Colossians 3:24). Ephesians 1:18 illustrates this concept clearly, speaking of “the riches of his glorious inheritance in the saints.”

Paul also makes mention of light, which is an important part of Hebrew thinking. According to the Jewish people, all knowledge and goodness was symbolized by “light,” while sin and ignorance were characterized by “darkness.” This is a theme of the apostle John, as well, frequently used in both his letters and the Gospel of John.

Verse 13. He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,

God has rescued and redeemed believers. “Domain” is from the Greek word exousias, which can also be translated as “power, authority, or strength.” In this case, Paul is referring to God’s rescue of Christians from the power of sin and death. Darkness is contrasted with light, as mentioned in the previous verse. Just as light and darkness have nothing in common, and good and evil are opposed to each other, so heaven and hell are opposites.

In addition, Paul says that God has transformed us from sinners bound by sin, into new creations meant for heaven. The word metestēsen is often translated “delivered” in English translations, but can also mean “transpose,” or even “translate.” This once again highlights God’s rescue of the believer from the power of sin and its consequences (Romans 6:23). Christian believers are not merely protected from the penalty sin, we are radically removed from it.

God’s “beloved Son” is Jesus, is a phrase used at His baptism (Matthew 3:17; Mark 1:11; Luke 3:22) and in the Transfiguration (Matthew 17:5; Mark 9:7; 2 Peter 1:17), as spoken by God the Father. Jesus also used this phrase in one of His parables (Luke 20:13).

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

This brief verse concludes Paul’s prayer for the Colossians Christians. Verse 13 explained that God has rescued believers in Christ from sin. This phrase used a Greek word meaning “delivered,” or even “translated.” God radically changes our status, completely removing the eternal penalty of sin from those who have faith in Christ. This verse concludes that thought, with a reminder of what Jesus has done: He has provided redemption. Redemption is a theme of both the Old and New Testament, from the redemption of the Passover Lamb to the redemption of Christ on the cross. Through His sacrifice, Jesus provided a means for us to be forgiven for our sin.

This forgiveness of sin is at the heart of the gospel message (Matthew 26:28; Mark 1:4; Luke 3:3; 24:47). The earliest gospel preaching emphasized Jesus offering forgiveness of sins (Acts 5:31; 10:43; 13:38; 26:18). Hebrews 9:22 reminds us that “without the shedding of blood there is no forgiveness of sins.” Christ’s shed blood offers forgiveness to all who believe in Him (John 3:16).

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

Verse 15 begins a new section, running through verse 23, focusing on the supremacy of Jesus. This idea of “image” is similar to the words used by John in the opening of His gospel: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). Jesus, who is God the Son, is equal with God the Father (John 10:30). Jesus is God in human form, the visible image of the invisible God. The unseen God became seen, in the form of Jesus.

The phrase “firstborn of all creation,” has caused considerable controversy. Some have attempted to interpret this to mean that Jesus was God the Father’s first creation, and afterwards everything else was created by or through Jesus. Taken this way, Jesus would be a created being and not equal to the Father. He would not be eternal. However, in this context, the term “firstborn” refers to supremacy, or priority. Jesus is the greatest over all creation. He is not a created being; He is the Creator.

Context Summary
Colossians 1:15–23 is an extensive praise of Jesus Christ. In this passage, Paul explains that Jesus is eternal, just as God is eternal, and all created things were created by Him, and through Him, and for Him. After describing Jesus as absolutely supreme, Paul then explains that it was His sacrifice which allowed the Colossians—and all saved believers—to be reconciled to God.

Verse 16. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things were created through him and for him.

Paul continues His adoration of Jesus, now stating that Jesus is the creator of all things. The Greek construction here refers to “in him” or “through him.” Creation, as described in the book of Genesis, took place by the power of Jesus the Son as well as the Father and Spirit (Genesis 1:1–3). This verse is Paul’s effort to show the all-encompassing nature of Christ’s creative power. It included absolutely everything imaginable: heaven, earth, visible, invisible. And, it included all living things, such as the angels and spiritual powers. Paul uses similar wording in Romans 8:37–39, referring to all possible aspects of creation. There, his intent is to show that nothing whatsoever can separate the believer from God’s love.

Paul also adds that all things are made by Jesus, and they are also created through Jesus, and for Jesus. Since Jesus is God, all of reality is the result of His own power. Creation exists for His glory (John 17:24). Paul would use similar words in Romans 11:36, saying, “For from him and through him and to him are all things. To him be glory forever. Amen.”

Verse 17. And he is before all things, and in him all things hold together.

Paul adds to his praise of Christ, which began in verse 15. Here, he explains that Jesus existed prior to all other things. He is eternal, just like God the Father (John 1:1–3). In the beginning, God created the heavens and the earth (Genesis 1:1). God the Father, Son, and Spirit (Genesis 1:2–3) were all involved in creation. Paul speaks elsewhere of Jesus creating people (Ephesians 2:10), while Hebrews 1:2 speaks of the creation coming through Christ.

Not only is Jesus—God—responsible for creating all things, He is also the reason all things continue to exist. The Greek construction of this verse can also be translated as “all things continue” or “endure.” Jesus is both creator and sustainer of our world. In one sense, verse 17 summarizes Paul’s words in the previous two verses on this theme of the supremacy of Christ. This theme is echoed not only by Paul’s other letters, but by other New Testament authors, such as John.

Verse 18. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.

In addition to Jesus being creator and sustainer of all things (Colossians 1:17), all believers are under Christ’s authority and leadership (Colossians 1:18). Paul often refers to believers or the church as a body (1 Corinthians 12; Ephesians 4:16; 5:23). The term “head” carries both a functional and symbolic meaning. In either case the “head” is the source of decision-making, authority, and control. Christ is meant to be the source of our faith, and our lives should reflect His commands.

Paul adds two additional qualities about Christ in this verse. First, He calls Jesus “the beginning.” This is most likely a reference to His role in creation (Genesis 1—2). In fact, in Hebrew, the book of Genesis is called Bereshith, which is the first word of the text, and literally means “The Beginning.” Second, Paul refers to Jesus as “the firstborn from the dead,” a reference to His resurrection. Because Jesus rose from the dead, He is to be “preeminent.” The Greek wording in this last phrase emphasizes Jesus as supreme in all things.

Verse 19. For in him all the fullness of God was pleased to dwell,

This verse emphasizes the incarnation of Jesus. The incarnation is God coming to us in human form, while remaining fully God. The words of this verse closely reflect the beginning of the Gospel of John, especially John 1:14: “And the Word became flesh and dwelt among us.” Jesus “set up His tent” among us, literally taking on the same temporary body as a mortal human being, identifying with our human weaknesses and limitations. He was in all ways like us, yet without sin (Hebrews 4:15).

The idea of “dwelling” or presence is important in Scripture. God lived among His people in the wilderness. His presence was in the tabernacle and later the temple. And yet, these were impersonal, non-human presences. Jesus, on the other hand, came in human form to dwell among people. Jesus’ birth as a man offered a personal connection to fulfill the prophecies of Messiah, who would offer eternal life to all who believed in Him (John 3:16).

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

This last verse of Paul’s praise of Christ (Colossians 1:15–20) again emphasizes all that has taken place through Jesus. Jesus’ work in restoring man’s relationship to God also restores the rest of creation. Jesus provided reconciliation through the cross (Romans 5:10; 2 Corinthians 5:18; Ephesians 2:16). Paul will make mention of this again in verse 22, noting the importance of Christ’s death to our reconciliation.

This reconciliation includes all things, in all places. Paul sometimes uses the phrase “heaven and earth” to show the amazing extent to which God has provided for us. In other passages, he lists various aspects of creation to show the extent of God’s provision (Romans 8:37–39). This peace, however, came at a high price: the blood of Christ. Just as a sacrifice was used in the Old Testament to make peace and reconciliation with God, Jesus served as a once-for-all sacrifice on behalf of the sins of all people. Those who accept His sacrifice and believe have eternal life (John 3:16; Acts 4:12; Ephesians 2:8–9).

Verse 21. And you, who once were alienated and hostile in mind, doing evil deeds,

This verse is the first of three (Colossians 1:21–23) which make a transition from speaking of Christ into a statement directly aimed at the Colossian Christians. Paul begins by speaking of their past, noting their condition before coming to know Christ. This is in no sense judgmental on Paul’s part. In other letters, he speaks graphically about his own sinful, shameful past (1 Corinthians 15:9). This is a constant theme of the gospel: freedom from sin and transformation into a relationship with the living God (1 Corinthians 6:11; Ephesians 2:1–10).

Three traits of the Colossians’ prior lives are revealed in this phrase. First, as unbelievers, they were “alienated.” In other words, they were separated from God and did not belong to His family. Second, they lacked knowledge of God, and in fact stood opposed to Him. Third, not belonging to God and opposing Him led to evil actions. This sinful condition stands as the backdrop of the message of hope Paul proclaims for their lives in the next verse.

Verse 22. he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,

Though the Colossian believers were once evil in thoughts and actions, Jesus’ death in a human body provided the sacrifice necessary to restore them. Paul has just mentioned reconciliation through Jesus in verse 20. There, Paul emphasized the blood and the cross. Here, he focuses on the death of Christ, with both verses speaking of the same sacrificial act.

Three reasons are given for Jesus to suffer a violent death. First, Jesus died to present us as holy, which means “set apart.” We cannot be holy without His sacrifice on our behalf. Second, Jesus died so we could be blameless. While we will still sin in this life, His sacrifice provides forgiveness of our sins (1 John 1:8–9). Third, Jesus died so we could be above reproach. Paul spoke of being above reproach as a qualification for elders in the local church (1 Timothy 3:1–2). Here, however, the emphasis is on being “above reproach” in an eternal sense, based on what Christ has done, not our human efforts. The sacrifice of Jesus makes us right with God, something only He could provide.

Verse 23. if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister.

Paul introduces this verse with a conditional statement: “if.” Some translations prefer to use the word “since.” Either is appropriate, so long as the intent of the verse is understood. Paul’s previous comments about being holy through Christ are true only for genuine believers. He then gives four marks of such legitimate believers, which are continuing in the faith, being stable, being steadfast, and not shifting from the hope of the gospel.

The last half of this verse notes two important concepts. First, Paul refers to the wide spread of the gospel message. Obviously, Paul does not mean—nor does he think—that every person in the world had heard the gospel when he wrote these words. Instead, as in Colossians 1:6, Paul is poetically referring to the quick spread of the gospel across many parts of the world. Second, Paul states he is a minister of the gospel. He mentioned this in verse 1 as well, taking time here again to emphasize his role as a servant of the Lord and of His gospel.

Verse 24. Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ ‘s afflictions for the sake of his body, that is, the church,

After mentioning his work as a minister of the gospel in the previous verse, Paul now includes further detail about his efforts (Colossians 1:24–29). This verse emphasizes Paul’s sufferings. Writing from Roman house arrest, he declares that he can still rejoice, even though he is under hardship. Just as James taught (James 1:2–4), Paul could rejoice in suffering because he knew that the end result was glory in God. Paul suffered both for Christ, and on behalf of Paul’s fellow believers.

The way Paul refers to Christ’s afflictions here has been the subject of much controversy. While there are many views on this topic, the most likely is that Paul viewed his suffering as a “service,” while Christ’s was a “sacrifice.” The church, in terms of a group of believers, did not yet exist when Christ suffered on the cross. Now, however, Paul suffered for the church as part of his ministry. The term Paul uses for “afflictions” is thlipseōn, from the root word thlipsis, which is not a term the New Testament uses in reference to the physical sufferings of Christ. While Christ certainly suffers when His church suffers (Acts 9:4), Paul’s experiences are a different kind of trouble, meant for a different purpose than the sacrificial death of Christ.

In other words, Paul is not suggesting that his suffering makes up something lacking in the saving power of Christ’s death. Rather, he considers his persecution a service, one which Christ left for His followers to fulfill.

Context Summary
Colossians 1:24–29 completes this passage with an emphasis on Paul’s work as a minister. According to Paul, his suffering is a service he offers for the sake of Christ, on behalf of the other believers. Paul’s work for the sake for the church is just that: work. He is striving, fighting, and ”toiling” on behalf of his faith. All the same, Paul recognizes that anything he accomplishes is only through the power given through Christ.

Verse 25. of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known,

Referring to the church, Paul refers to himself as a “minster,” using the Greek word diakonos, also meaning a “servant.” Paul was a servant of the gospel (Colossians 1:23) and of the church. Both were important parts of his ministry. Paul then shares how he came to be a diakonos of Christ’s church. This was something God entrusted to Paul, as a steward. A “steward” is someone charged with care until the master returns for His property. Paul viewed his work as part of God’s plan for his life. It was not merely for his own benefit, but in order to serve others. In this particular context, that means the Colossian believers.

From Paul’s perspective, his task is to spread knowledge of the word of God as far as possible. Here, though, Paul does not mean the written word of God—the New Testament had not yet been completed. Rather, he is referring to the gospel message, or truth of God, which he had been preaching. This included the writings of the Old Testament (John 10:35) as well as the teachings which Jesus gave to the apostles (Acts 4:31; 6:2, 7).

Verse 26. the mystery hidden for ages and generations but now revealed to his saints.

Paul calls the word of God or the gospel a “mystery,” but a mystery which has now been revealed. Paul spoke elsewhere about the gospel as a mystery, stating, “according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages” (Romans 16:25). Before Jesus came to earth, no one knew exactly how God planned to fulfill all of His many prophecies regarding the Jewish Messiah. The prophets who wrote about the future only vaguely understood the message they were given (Ephesians 3:4–5). The complete story was only revealed after Christ came in the flesh.

Even during Christ’s ministry, Paul was an unbeliever. Jesus revealed Himself to Paul on the road to Damascus (Acts 9), and “the mystery was made known to [him] by revelation” (Ephesians 3:3). Paul asked the Ephesians to pray “also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel” (Ephesians 6:19).” In Colossians, Paul will again refer to “mystery” in the next verse, as well as Colossians 2:2 and Colossians 4:3.

Verse 27. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.

The “mystery” of Christ mentioned in the previous verse was both for Jews and Gentiles. In addition to mystery, Paul here notes God’s sovereignty, which is His perfect and all-encompassing knowledge and control. The revelation came only when God chose to make it happen. This mystery was “great” both in content and impact among the Gentiles, including to the Colossian believers.

The glory of this mystery “is Christ in you, the hope of glory.” Christ came to earth and also now lives in those who believe. Interestingly, this is the one place in Paul’s letters he uses the explicit phrasing of Christ “in you.” He seeks to make the gospel message very personal for these Colossian Christians, whom he has never personally met. With Christ in you, as a saved believer, you have the “hope of glory.” In other words, a believer can be confident of eternity with Christ in heaven when he or she knows Christ is already in them now.

Verse 28. Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ.

In this verse, Paul notes four ways he communicates Christ. First, the idea of proclaiming involved communicating to a large audience, similar to an announcement made to a city or village.

Second, Paul notes he communicated Christ through “warning.” This word in Greek is nouthetountes, which can also be translated “counseling.” This refers to the use of the gospel and biblical teaching to help people with problem areas in life. Third, Paul communicated through teaching or instruction, offering information to help others know the gospel and understand a Christian worldview.

Fourth, Paul was not content with only converting people to Christ; he also desired maturity. Ephesians 4:12–14 notes a goal of church leaders is to “equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.”

Verse 29. For this I toil, struggling with all his energy that he powerfully works within me.

Paul ends this section describing his work as a minister, describing the hard work he was putting into serving Christ. He viewed his ministry as work, calling it “toil.” Just as a farmer must constantly work his land and care for his livestock, Paul viewed his service to the church as an ongoing ministry that involved much effort. The term agōnizomenos is translated as “struggling, striving, or fighting.” Paul is willing not only to work, but to work hard and at great cost on behalf of his fellow Christians.

Paul both “toiled” and struggled to care for the many believers he served. It was not a part-time effort, but rather something that required “all his energy.” Paul often worked to the point of exhaustion on behalf of those he served. Yet he did not serve in his own human strength. God provided the power. God expects us to be fully devoted to Him and in service to others (Matthew 22:37–40), yet our power is from Him, not our own works (Ephesians 2:8–9).

End of Chapter 1.

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