Verse by Verse

¹⁸ He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.

¹⁹ For it was the Father’s good pleasure for all the fullness to dwell in Him,

He (v.18 — all uses) — emphatic “He and no other”

head (v.18) — And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all (Ephesians 1:22-23).

beginning (v.18) — creative initiative, source, origin

first-born (v.18) — here, primarily precedence in time (in other places, and somewhat here, it indicates supremacy in rank). He was the first to rise from the dead into true resurrected life (not to die again). He was the first to rise of His own power.

In the words, “the firstborn of the dead,” Paul shows how Christ is the beginning of the new spiritual life in the Church, by His resurrection. He comes forth from among the dead as the first-born issues from the womb. Compare Acts 2:24, “having loosed the pains of death” where the Greek is odinas, “birth-throes.” — Wuest, page 186.

so that (v.18) — By His resurrection, He entered a wider and more significant sovereignty. Who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord (Romans 1:4).

The contrast in verbs must not be overlooked. Christ is first in reference to all creation (v.17); His resurrection made it possible for Him to become first with respect to the church (cf. Philippians 2:9-11). What He “is” eternally to finite existence at large, He “becomes” actually to His new creation in His finished and victorious sacrifice and risen life. — Vaughan, page42

everything (v.18) — in the Greek, all inclusive — all things

It is significant that Paul says “all” the fullness dwells in Christ. The Gnostic heretics parceled out deity among the many spirit beings which they thought of as filling the space between God and the world. They looked upon these powers as intermediaries and taught that any communication between God and the world had to pass through them. They probably included Christ among these supernatural powers, admitting that He was of heavenly origin and that God was in some sense present in Him. He was, however, only one aspect of the divine nature and in Himself was not sufficient for all the needs of men. Paul, in contrast, declares that deity is not distributed among a hierarchy of powers; Christ is not just one of many divine beings. He is the one mediator between God and the world; and all, not part, of the attributes and activities of God are centered in Him. — Vaughan, pages 44-45.

the Father (v.19) — not in the original. The context indicates “God,” which includes the whole Trinity.

fullness (v.19) — the sum total of the divine power and attributes

dwell (v.19) — permanent residence

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

¹⁶ For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him.

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

Paul, in these verses, is countering the Gnostics’ denial of the deity of Christ.

image (v.15) = exact likeness (Hebrews 1:3) and manifestation — The nature and being of God are perfectly revealed in Christ. — Christ is God in bodily form (Colossians 2:9).

firstborn (v.15) — priority in time and supremacy in rank — not that He was the first created being but that He is before and above all creation.

for (v.16 – first use) = because

by Him (v.16) — within the sphere of His personality — His creative will and energy

all things (v.16) = “the all things” — the entire universe of things

were created (v.16) — tense indicates a definite act at a particular time

in the heavens and on earth (v.16) — everywhere

visible and invisible (v.16) — everything material and immaterial — everything, as seen from the human point of view

The words “thrones, dominions, principalities and powers” refer to both holy and fallen angels, to demons and man. The passage is aimed at the angel-worship of the Colossians; showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all , and is the sole mediator. — Wuest, page 184.

have been created (v.16) — tense indicates a result — “stand created” as an abiding state

through Him (v.16) = by means of Him, by His agency

for Him (v.16) = unto Him — all things depend on Him and serve Him

He (v.17) — emphatic

He is (v.17) — timeless present, apart from time

consist (v.17) = hold together (Hebrews 1:3)

¹² giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light.

¹³ He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love,

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

Paul lists four things for which we should be thankful:

1. We are made partakers of the inheritance of the saints (v.12)

2. We are delivered from the power of darkness (v.13)

3. We are translated into the kingdom of the Son (v.13)

4. We are redeemed (v.14)

qualified (v.12) = fit, sufficient, competent — In ourselves, we have no fitness to be partakers of the inheritance. The tense indicates a one-time event, not a process.

inheritance (v.12) — and, therefore, not earned or merited but conferred upon us based on a relationship

light (v.12) — heavenly, contrasted with darkness (v.13)

delivered (v.13) = rescued, liberated

power (v.13) = authority, right to act

darkness (v.13) — ignorance, falsehood, sin — with the idea of tyranny

conveyed (v.13) = translated, removed from one country and established as a colonist and citizen of another country — again, a one-time event

kingdom (v.13) = Christ’s sovereign rule

the Son of His love (v.13) — Christ partakes of and manifests the Father’s love

in whom (v.14) — Our redemption and forgiveness are due to our union with Christ.

redemption (v.14) = release from captivity or slavery by the payment of a price, ransom

forgiveness (v.14) = a sending away — the removal of our sins — the central feature of our redemption

through His blood (v.14) — not in the best manuscripts, but the idea is included in Ephesians 1:7

¹⁰ that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God;

¹¹ strengthened with all might, according to His glorious power, for all patience and longsuffering with joy;

walk (v.10) = the outward expression of life

walk worthy (v.10) — a result of knowing God’s will — God reveals His will so we can walk worthy of Him. — commensurate with what He’s done for us and in us and in conformity with our union with Him — lit. “having the weight of, worth as much as”

fully pleasing Him (v.10) — The Greek word for “pleasing” suggests an attitude of mind which anticipates every wish. In classical Greek it had a bad connotation, denoting a cringing and subservient habit, ready to do anything to please a patron; not only to meet but to anticipate his most trivial wishes. But when transferred to the believer’s relations to his Lord, the word at once rises by its associations. To do anything to meet, to anticipate His wishes is not only the most beneficial but the most absolutely right thing we could do. It is His eternal due; it is at the same time the surest path to our own highest development and gain. — Vaughan, page 30.

being fruitful (v.10), increasing (v.10), strengthened (v.11) and giving thanks (v.12) all grammatically modify “walk” (v.10).

being fruitful (v.10) — present tense, continuous action. Paul always stresses good works as a fruit of a right relationship with God, not a prerequisite.

increasing (v.10) — continuous action

in the knowledge of God (v.10) — might mean “in,” indicating that knowledge is the sphere in which growth takes place, but it’s more likely that it means “by,” indicating that knowledge is the means of growth

strengthened (v.11) — continuous action — a life worthy of the Lord is not meant to be lived on our own power

according to (v.11) = according to the measure of, on the scale of — The strength God gives us isn’t based on our need but on His power.

power (v.11) — God’s revelation of Himself to us is the source of our power.

“Patience” is hupomone, “longsuffering,” makrothumis. Makrothumia will be found to express patience in respect of persons, hupomone, in respect of things. The man makrothumei, who having to do with injurious persons, does not suffer himself easily to be provoked by them, or to blaze up in anger (2 Timothy 4:2). The man hupomone, who under a great siege of trials, bears up, and does not lose heart or courage (Romans 5:3; 2 Corinthians 1:6).

Hupomone does not mark merely endurance, or even patience, but the perseverance, the brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world. In brief, makrothumia is patience exhibited under ill-treatment by persons, hupomone, patience shown under trials, difficulties, hardships.

This patience and longsuffering is to be accompanied with joyfulness. It (joyfulness) forms a very necessary addition, for the peculiar danger of the exercise of those qualities is that it tends to produce a certain gloominess or sourness of disposition. The remedy is that the Christian should be so filled with joy that he is able to meet all his trials with a buoyant sense of mastery. — Wuest, pages 178-179.

⁹ For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding;

for this reason — because of the report he’d received of their faith, hope and love

knowledge = thorough knowledge, deep and accurate comprehension (as opposed to Gnosticism)

His will — God’s desires regarding their conduct

all = every kind of

wisdom = insight into the true nature of things

spiritual — refers to both wisdom and understanding

understanding = intelligence — discrimination between true and false

Colossians 1:9 does not refer to God’s will … in a given situation, but to His long hidden purpose and program as revealed in the Pauline epistles. He rightly holds us responsible to learn what this is:

Having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself (Ephesians 1:9).

See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil. Therefore do not be unwise, but understand what the will of the Lord is (Ephesians 5:15-17).

… God’s will runs straight as an arrow and we should conform ourselves to it. — Stam, page 44.

In other words, God’s will is an absolute and we are either in it or out of it. It’s not geographical or career-specific. God has clearly told us in Scripture how He wants us to live. When we live that way, we are in His will, no matter where we are.

³ We give thanks to the God and Father of our Lord Jesus Christ, praying always for you,

⁴ since we heard of your faith in Christ Jesus and of your love for all the saints;

⁵ because of the hope which is laid up for you in heaven, of which you heard before in the word of the truth of the gospel,

⁶ which has come to you, as it has also in all the world, and is bringing forth fruit, as it is also among you since the day you heard and knew the grace of God in truth;

⁷ as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf,

⁸ who also declared to us your love in the Spirit.

thanks to … God (v.3) — Paul credits God for the Colossians’ faith, love and hope.

always (v.3) — should be connected with “give thanks” rather than with “praying”

for (v.3) = concerning

faith in Christ Jesus (v.4) — Christ is the sphere in which faith operates — faith rests in Christ.

love (v.4) = agape — caring love

hope (v.5) — objective — the thing hoped for

laid up (v.5) = stored up, like a treasure

truth (v.5) — found in the gospel, as contrasted with Gnosticism

has come (v.6) = is present

all the world (v.6) — It hadn’t yet spread to the whole world, but it was spreading, as it had to Colossae, and it was for the whole world.

bringing forth fruit (v.6) — people were hearing and believing

The participles “bearing fruit” and “increasing” are in the middle voice. The middle denotes the inherent energy. The gospel is essentially a reproductive organism, a plant whose “seed is in itself” … The gospel is not like those plants which exhaust themselves bearing fruit and wither away. The external growth keeps pace with the reproductive energy. While “bearing fruit” describes the inner working, “increasing” give the outward extension of the gospel. — Wuest, page 174.

knew (v.6) = fully apprehended

Epaphras (v.7) — He is mentioned elsewhere in Colossians 4:12-13 and Philemon 1:23. He was from Colossae and had ministered in Laodicea and Hierapolis. Paul calls him a fellow-prisoner and fellow-minister. His name is a derivative of Aphrodite. It means “lovely” or “handsome.”

love in the Spirit (v.8) — agape love — Some commentators think this just means spiritual love as contrasted with carnal love, but most think it means love inspired by the Holy Spirit. It’s the only mention of the Holy Spirit in Colossians.

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

² To the saints and faithful brethren in Christ who are in Colosse:  grace to you and peace from God our Father and the Lord Jesus Christ.

apostle (v.1) — Paul sometimes identified himself as a prisoner or a servant. Here, “apostle” indicates his authority in writing to a group of believers who had never met him. He used the word to mean that he was commissioned by Christ for his ministry.

by the will of God (v.1) — Paul didn’t choose his ministry, nor was he appointed by other men (Romans 1:1; 1 Timothy 1:1; Galatians 1:1, etc.)

Timothy (v.1) — He was with Paul and, perhaps, known to the Colossians. Paul included his name as courtesy — Timothy had no part in writing the letter.

saints (v.2) — God’s own people — those separated to God

faithful (v.2) — in the sense of believing and probably including the idea of steadfastness (in the face of the Gnostic teaching)

in Christ (v.2) — Paul used this phrase in some form 164 times in his letters

grace and peace (v.2) — Paul’s standard greeting, using the Greek (grace) and Hebrew (peace) greetings, but also conveying that God’s undeserved favor and peace were with those who believed.

Paul never visited Colossae, and it isn’t mentioned in the book of Acts. The church there was most likely founded  by Epaphras during Paul’s two-year stay in Ephesus on his third missionary journey.

Since the day you heard and knew the grace of God in truth; as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf (Colossians 1:6-7)

The city was located in a fertile valley with a healthy economy based on wool and cloth dying. It was once on a major trade route between Persia and the coastal port of Ephesus, but another route had opened up that bypassed the city and it had lost much of its former importance by the time of Paul’s writing.

The population was made up of native Phrygians, Greeks who had moved there to trade during the Greek Empire, and Jews (which made up a large percentage of the town but were, apparently, not much of a presence in the church). It became part of the Roman Empire in B.C. 133.

Paul was in prison in Rome (Colossians 4:10-18). It couldn’t have been a pleasant imprisonment, but it could have been worse. He was shackled to a member of the Praetorian guard (Philippians 1:13) at all times, but he was in his own rented house (Acts 28:30) and able to receive visitors. Ephaphras visited Paul and told him about the heretical beliefs that were creeping into the church at Colossae. It’s likely that Paul wrote his letter to the Colossians and his letter to the church at Ephesus at the same time and sent them both by Tychicus.

The heresy creeping into the church at Colossae isn’t an easy one to grasp, like that afflicting the churches in Galatia. It was a mix of things that had mingled together and were distracting the believers from the truth.

First there was Gnosticism. The Gnostics believed that salvation came through knowledge, but not the kind of knowledge you could acquire by study. They believed that a special few were given special knowledge from astrology and magic and that those “in the know” would ascend to God by means of a series of passwords.

The Gnostics also believed that all matter was evil, which led them in two separate directions. Some were extreme ascetics who avoided all sort of indulgence and punished their bodies to free themselves from desires. Others, considering only the spiritual realm to be important, gave in to all their desires because the physical didn’t matter anyway.

But if matter is evil, how could a holy God have created it? The Gnostics’ explanation for that is that He didn’t, and that He isn’t interested in it either. But God put forth “emanations,” (whatever that means), each containing a little less of Himself. Eventually, one of these emanations, which still had enough of God to create but was so far removed from Him that it could create a world of matter without corrupting God’s purity, made the world we know. Or something like that.

Of course this belief led to the denial of Jesus Christ. They thought He was either a phantom who only appeared to have a body but wasn’t really human, or they denied His deity.

The Colossians were also being influenced by the Essenes, a sect of mystical Jews who were also rigidly ascetic. Their adherence to the Mosaic law was extreme, even greater than that of the Pharisees. Even the simplest functions of life, for example, picking up a glass, were forbidden on the Sabbath. Most rejected marriage as evil. They were vegetarians and drank no alcohol. They worshiped the sun and angels. They didn’t believe in a bodily resurrection. And like the Gnostics, they believed that they were specially privileged with the truth and wouldn’t share it with anyone who wasn’t an initiate.

Throughout Paul’s letter, he stressed the truth of his gospel in opposition to these falsehoods, especially in relation to Jesus Christ. Some commentaries consider Colossians to be Paul’s most detailed description of the Person of Christ.

The commentaries I’m using for this study are:

Ephesians and Colossians in the Greek New Testament, by Kenneth S. Wuest (1953) Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan

Colossians and Philemon, by Curtis Vaughan (1973) Zondervan, Grand Rapids, Michigan

King James Bible Commentary (1983) Thomas Nelson, Nashville, Tennessee

Colossians: The Preeminence of Christ, by C.R. Stam (2002) Berean Bible Society, Germantown, Wisconsin

Colossians, by W.E. Vine — Thomas Nelson, Nashville, Tennessee