Colossians Chapter 1
Introduction to Colossians
Authorship and Occasion
The Epistle to the Colossians was written by the Apostle Paul during his first Roman imprisonment, around A.D. 60–62 (cf. Acts 28:16, 30). It is one of the four “Prison Epistles,” along with Ephesians, Philippians, and Philemon. Paul did not plant the church in Colossae nor had he personally visited the believers there (Colossians 2:1). The church was most likely founded by Epaphras, a convert of Paul’s ministry in Ephesus (Colossians 1:7–8; 4:12–13; Acts 19:10), who also likely evangelized neighboring cities Hierapolis and Laodicea.
Epaphras came to Paul in Rome to report on the church and seek counsel about doctrinal errors that had crept into the congregation (Colossians 4:12–13). In response, Paul wrote this letter to confront these errors and to exalt Christ as preeminent—supreme in all things.
Background of the City
Colossae was located in the Lycus Valley, about 100 miles east of Ephesus in Asia Minor (modern-day Turkey). It was once a significant city along a major trade route but had declined in prominence by Paul’s day. Along with nearby Laodicea and Hierapolis (Colossians 4:13), it was a region influenced by diverse cultures, religions, and philosophies. The environment was ripe for syncretism—a blending of beliefs—which made the church vulnerable to false teachings.
Purpose and Theme
Paul’s central concern is Christological. The false teaching in Colossae was an early form of Gnosticism (from the Greek gnosis, meaning “knowledge”), which combined Jewish legalism, Eastern mysticism, asceticism, and pagan philosophy. These heresies taught that Jesus was merely one of many lesser emanations from God, not the full embodiment of deity. Some versions of this teaching even denied Jesus’ humanity, claiming He only seemed (dokeo) to have a body (Docetism), or that “the Christ” spirit temporarily came upon the man Jesus (Cerinthian Gnosticism).
Paul counters this by declaring that Jesus is not only fully God but also fully man, and that in Him dwells all the fullness of the Godhead bodily (Colossians 2:9). The dominant theme is the preeminence and sufficiency of Christ—He is above all creation, over all powers, and the only source of redemption and spiritual fullness (Colossians 1:15–20; 2:3, 10).
Contemporary Relevance
Paul answers deeply relevant questions for believers today:
Do heavenly bodies (astrology) influence our lives?
Is true spirituality tied to dietary laws or rituals?
Should Christians pursue mystical experiences or ascetic practices?
Can truth be found in “higher knowledge” or secret philosophies?
Paul's response is emphatic: all such things diminish the finished work and divine Person of Jesus Christ. To pursue spiritual growth apart from Christ is not a supplement—it is a subtraction. The modern parallels to these heresies include:
The New Age movement
Legalistic religion
Mystical asceticism
Syncretistic spirituality
Paul affirms that believers are complete in Christ (Colossians 2:10), and no ritual, rule, or mystical experience can improve upon our position in Him.
Key Doctrinal Emphases
1. Christ's Preeminence in Creation
“For by Him all things were created that are in heaven and that are on earth, visible and invisible... And He is before all things, and in Him all things consist.” (Colossians 1:16–17, NKJV)
2. Christ’s Preeminence in Redemption
“He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins.” (Colossians 1:13–14, NKJV)
3. Christ’s Preeminence in the Church
“And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.” (Colossians 1:18, NKJV)
4. Christ’s Sufficiency Against Heresy
“Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men... and not according to Christ.” (Colossians 2:8, NKJV)
Outline of Colossians
Chapters 1–2: Doctrine—Christ’s Preeminence Declared and Defended
Chapter 1: Christ's supremacy in the Gospel, Creation, and the Church
Chapter 2: Refutation of false teachings (philosophy, legalism, mysticism, asceticism)
Chapters 3–4: Duty—Christ’s Preeminence Demonstrated
Chapter 3: Christian living in personal purity and relationships
Chapter 4: Christian witness and final greetings
Summary
The Epistle to the Colossians calls the church to exalt Christ as supreme and sufficient. Paul does not merely argue against error; he exalts Christ so highly that the lies of Gnosticism collapse under the weight of His glory. This epistle is an indispensable corrective to the modern church's flirtation with mysticism, pragmatism, and pluralism. As Baptists who hold a literal, dispensational hermeneutic, we see Colossians not only as theological but eschatological—it prepares the church to live faithfully in the present age and look forward to the coming Kingdom.
Christ is not merely prominent. He must be preeminent—in creation, redemption, the church, and in every believer’s life.
The Greatness of Jesus Christ
A. Greeting and Giving of Thanks
Colossians 1:1–2
“Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, 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.”
Paul begins this epistle, as was customary in ancient letter writing, by introducing himself. He identifies himself not merely as Paul the man, but as “an apostle of Jesus Christ by the will of God.” His authority is not self-appointed but divinely established. The word “apostle” literally means “one sent,” and in its highest New Testament sense, it refers to someone directly commissioned by the risen Christ, as Paul was on the road to Damascus (see Acts 9:15–16). As such, Paul is writing with the authority of Christ Himself.
Timothy is named as “our brother,” a companion in ministry but not an apostle. Historically, Timothy served Paul faithfully, often acting as his scribe or emissary. His inclusion in the greeting reminds the Colossians that he is a trustworthy co-laborer in the faith.
The recipients are “the saints and faithful brethren in Christ who are in Colosse.” Every believer is a saint—not by human merit but by divine calling and position in Christ. However, the phrase “faithful brethren” may distinguish those who have remained doctrinally sound in the face of the heretical threats that Paul will address in this letter.
Colosse itself was a relatively small and declining city in Asia Minor. Though unmentioned in the Book of Acts, the church there was likely planted during Paul’s extended ministry in Ephesus (see Acts 19:10), through the faithful work of Epaphras, a native of Colosse (see Colossians 1:7; 4:12).
Paul’s salutation continues with the typical but theologically rich greeting: “Grace to you and peace from God our Father and the Lord Jesus Christ.” Grace (Greek charis) speaks of God’s unmerited favor, and peace (eirēnē) is the resulting state of reconciliation and rest that comes from being justified before God (see Romans 5:1). Notably, Paul places Jesus Christ on equal footing with God the Father, affirming the full deity of Christ—a truth central to this epistle’s theme.
Colossians 1:3
“We give thanks to the God and Father of our Lord Jesus Christ, praying always for you.”
Though Paul had never met most of the Colossians personally (see Colossians 2:1), he prays for them continually. His prayers are marked by gratitude. Thanksgiving is the first characteristic of Pauline prayer, revealing a heart rooted in the sovereignty and goodness of God. He gives thanks specifically to “the God and Father of our Lord Jesus Christ,” emphasizing Christ’s unique Sonship and divine relationship with the Father.
This verse sets the tone for the entire epistle: one of intercessory love, spiritual concern, and theological precision. Paul’s prayers were not generic; they were rooted in doctrinal truth, fueled by the Spirit, and aimed at the maturity and perseverance of the believers. He models for the church today a prayer life grounded in thanksgiving, doctrine, and constancy.
Colossians 1:4–8
"Since we heard of your faith in Christ Jesus and of your love for all the saints; 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, 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; as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf, who also declared to us your love in the Spirit."
Paul continues expressing gratitude for the Colossians’ faith, noting three core Christian virtues: faith, love, and hope (see also 1 Corinthians 13:13; 1 Thessalonians 1:3). These are not abstract theological ideas, but active elements in the believer’s life.
"Since we heard of your faith in Christ Jesus" — Their saving faith was centered in the person of Jesus Christ, not a creed, system, or experience. True biblical faith is not mere intellectual assent, but complete trust and reliance upon the Lord Jesus Christ and His finished work on the cross.
"And of your love for all the saints" — Love for the brethren is the inevitable outworking of true faith. The Colossians demonstrated a practical and Spirit-born love (agapē) toward fellow believers, reflecting genuine conversion (see 1 John 3:14). This love, Paul will later note, was made known through Epaphras, indicating that love in the Spirit was a visible, tangible reality in their church life.
"Because of the hope which is laid up for you in heaven" — This phrase reveals the ground upon which faith and love flourish: future hope. Biblical hope is not mere optimism but a confident assurance of what God has promised. It is already laid up — a fixed reality — secured in heaven. Paul emphasizes eschatological certainty, reinforcing the dispensational understanding of a literal future inheritance (cf. 1 Peter 1:4).
"Of which you heard before in the word of the truth of the gospel" — This hope came to them not through mysticism or human wisdom but by the word of the truth — the gospel. This gospel was not an evolving philosophy but a defined, unchanging proclamation of God's saving grace through Christ.
"Which has come to you, as it has also in all the world, and is bringing forth fruit" — The gospel was not only for the Jews but for the entire world (Romans 1:16). Paul's phrase “in all the world” is legitimate hyperbole, expressing the gospel’s widespread reach within the Roman Empire. It was a message not confined by geography, ethnicity, or culture. Moreover, this gospel bears fruit wherever it is truly received — both externally in evangelistic reach and internally in the transformed lives of believers.
"Since the day you heard and knew the grace of God in truth" — The Colossians’ transformation began when they not only heard, but knew — that is, came to a personal, experiential understanding of God’s grace. Not a system of law or mystical asceticism, but grace — unearned, undeserved favor — lies at the heart of the gospel message.
"As you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf" — Epaphras was a trusted colleague of Paul, described affectionately as a beloved servant and a faithful minister. The term “minister” (diakonos) emphasizes service, not superiority. He was the one who brought the gospel to Colosse, serving as their local pastor or teacher.
"Who also declared to us your love in the Spirit" — The phrase “in the Spirit” highlights the divine origin of their love. This is the only direct reference to the Holy Spirit in the epistle, and it's telling that it is linked to Christian love. As Romans 5:5 states, “The love of God has been poured out in our hearts by the Holy Spirit who was given to us.”
Colossians 1:9–11
"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; that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; strengthened with all might, according to His glorious power, for all patience and longsuffering with joy."
Paul now shifts from thanksgiving to intercession. His prayer demonstrates the inseparable link between doctrine and conduct.
"Do not cease to pray for you" — This is not mere repetition, but a persistent, ongoing intercession. Paul had never met the Colossians, yet his concern for them was deep and constant. This is the heart of true pastoral prayer: interceding for the spiritual maturity of believers we may never meet face-to-face.
"That you may be filled with the knowledge of His will in all wisdom and spiritual understanding" — This is the first of several petitions. Paul prays for full knowledge (epignōsis) of God’s will. This term signifies a rich, deep, complete knowledge, not shallow intellectualism. Such knowledge is not acquired merely through study, but through the Spirit who grants both wisdom (sophia — the ability to apply truth rightly) and spiritual understanding (synesis — insight, discernment).
Spiritual ignorance is a deadly threat in the Christian life (Hosea 4:6). Many heresies gain foothold when churches become biblically illiterate. The Gnostic threat at Colosse promoted secret knowledge; Paul counters with revealed truth — the will of God known through His Word and Spirit.
"That you may walk worthy of the Lord, fully pleasing Him" — Knowledge is never an end in itself. Right doctrine must result in right living. The “walk” refers to daily conduct. A “worthy” walk is one that matches our identity in Christ and reflects His character. Paul prays not for mere rule-keeping, but for lives that are fully pleasing to the Lord, a high standard that encompasses thought, word, and deed (cf. Ephesians 4:1; Philippians 1:27; 1 Thessalonians 2:12).
"Being fruitful in every good work and increasing in the knowledge of God" — Here is the natural outcome of walking in God’s will. Fruitfulness is not limited to grand deeds. As Christ said in John 15:7–8, “If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. By this My Father is glorified, that you bear much fruit; so you will be My disciples.” Whether through teaching, giving, helping, or showing kindness, our lives should abound in good works — not to earn salvation, but to glorify God (Ephesians 2:10). As we walk with the Lord, we grow deeper in the knowledge of God — not only knowing about Him but knowing Him personally (Jeremiah 9:23–24).
"Strengthened with all might, according to His glorious power, for all patience and longsuffering with joy" — The Christian life requires divine strength. We are not called to live for Christ in our own ability, but to be “strengthened” (empowered) according to His glorious might. This is resurrection power (cf. Ephesians 1:19–20). The purpose of this strength is not flashy miracles, but patience (endurance under difficult circumstances) and longsuffering (enduring difficult people), and to do so with joy. This joyful endurance is a distinctly Christian virtue — the fruit of the Spirit (Galatians 5:22). Stoicism can produce outward endurance, but not inward rejoicing. True spiritual maturity is not how loudly one praises, but how joyfully one suffers.
Colossians 1:12–14 (NKJV)
"Giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins."
“Giving thanks to the Father who has qualified us…”
Paul’s intercession flows naturally into thanksgiving. The verb "has qualified us" underscores God’s initiative in the plan of redemption. The Father, not human merit, is the one who makes the believer fit for a heavenly inheritance. This qualification is not progressive, probationary, or earned—it is an accomplished act of grace. The believer is made sufficient to participate in the promised inheritance, not by law-keeping or mystical enlightenment (as the Colossian heretics implied), but through God's decisive action in Christ.
The doctrine of divine election and grace is clearly reflected here. As Paul writes in Romans 8:30, “Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” The plan begins and ends with God, not with man.
“…to be partakers of the inheritance of the saints in the light.”
The “inheritance” (klēros) is a reference to the believer’s eternal destiny—heavenly blessings and future glorification with Christ (cf. 1 Peter 1:4). It is “of the saints,” meaning those sanctified by faith in Christ, and it is “in the light,” which is symbolic of purity, revelation, and God’s very presence. This is in direct contrast to the kingdom of darkness from which we have been delivered (v.13).
This inheritance is not earned as a wage, but received as a birthright—a divine gift given by grace to all who are in Christ. As Romans 8:17 teaches, “And if children, then heirs—heirs of God and joint heirs with Christ…”
“He has delivered us from the power of darkness…”
The word translated “delivered” (rhuomai) speaks of a powerful rescue operation, executed by the sovereign authority of God. The “power of darkness” refers not only to ignorance and sin but also to Satan’s dominion. The phrase appears again in Luke 22:53, when Jesus told those arresting Him, “This is your hour, and the power of darkness.” It refers to Satanic forces marshaled against truth, righteousness, and Christ Himself.
This “power” (exousia) is a jurisdiction, a realm of legal authority. But believers have been legally removed from that domain. Satan may still tempt and accuse, but he no longer owns or governs the believer (see Ephesians 2:1–3; Acts 26:18). The authority he once held has been broken.
“Beloved, we still are tempted by Satan, but we are not under his power… He is not our king; he has no rights over us.” —Charles Spurgeon
“…and conveyed us into the kingdom of the Son of His love.”
The word conveyed (methistēmi) referred in ancient times to the relocation of entire peoples from one land to another, often by imperial decree. Here it refers to a decisive, once-for-all transfer from the dominion of Satan to the Kingdom of Christ.
This Kingdom is presently spiritual in form (Romans 14:17), but will one day be visibly established on the earth in the millennial reign (Revelation 20:4–6). The phrase “Son of His love” emphasizes the unique, eternal relationship between the Father and the Son (cf. Matthew 3:17). We have not been transferred into the kingdom of a mere ruler, but of the Beloved Son, the One who is the very expression of the Father’s affection.
In this divine transaction, we did not simply move from guilt to innocence; we were taken out of death and placed into life, out of slavery and into sonship, out of darkness and into light.
“In whom we have redemption through His blood, the forgiveness of sins.”
Redemption (apolutrōsis) denotes a legal release by the payment of a ransom price. In the ancient world, slaves could be freed if a sufficient price was paid. That price, for the believer, was the blood of Jesus Christ, which is not symbolic or mystical, but literal and substitutionary. His shed blood paid the penalty for sin and satisfied divine justice (Hebrews 9:22).
This is why “pleading the blood” of Christ is not superstition—it is an appeal to the completed legal transaction by which Satan’s accusations are silenced (Revelation 12:10–11).
The question of to whom the ransom was paid—whether to God or to Satan—is speculative and ultimately unhelpful. Scripture does not portray the ransom as a transaction between God and Satan, but between the justice of God and the mercy of God, satisfied in the Son (Romans 3:25–26).
“The forgiveness of sins.”
The Greek word for forgiveness (aphesis) literally means “a sending away.” It calls to mind the Old Testament concept of the scapegoat, where sin was laid on another and carried far away (Leviticus 16:21–22). In Christ, our sins are not only forgiven—they are removed, dismissed, forgotten, and buried.
As Psalm 103:12 proclaims, “As far as the east is from the west, so far has He removed our transgressions from us.” This forgiveness is not probationary; it is eternal and complete.
Theological Implications
Positional Reality: We are already “qualified,” “delivered,” “conveyed,” “redeemed,” and “forgiven.” These are past-tense realities, not future aspirations. The believer stands in a completed state of acceptance before God.
Trinitarian Emphasis: The Father initiates (v.12), the Son accomplishes redemption (v.14), and the Spirit (mentioned in v.8) empowers the believer’s new life. This is salvation by the triune God.
Refutation of False Doctrine: These verses form the foundation of Paul’s argument against the Colossian heresy. Spiritual life is not attained through mystical experience, dietary laws, ascetic rituals, or angelic intermediaries. It is attained through Christ alone, received by faith, grounded in the work of the cross.
Colossians 1:15–20 (NKJV)
“He is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist. And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.”
Paul’s Meditation on the Person and Work of Jesus Christ
This section stands as one of the most elevated Christological declarations in all of Scripture. It presents Jesus Christ not only as the Redeemer but as the eternal Creator and Sustainer of all things—preeminent in every realm.
“He is the image of the invisible God…” (v. 15a)
The word "image" comes from the Greek eikōn, which conveys both representation and manifestation. Jesus is the exact and perfect representation of the Father, and in Him, the invisible God is made visible. As Hebrews 1:3 says, “Who being the brightness of His glory and the express image of His person...” And in John 14:9, Jesus said, “He who has seen Me has seen the Father.”
This does not mean Jesus is like God; it means Jesus is God. The eternal Son makes the unknowable God known in His incarnation.
“…the firstborn over all creation.” (v. 15b)
The Greek word prōtotokos (firstborn) speaks of preeminence in rank and priority in time, not birth order. Christ is not the first created being; He is the sovereign over all creation, existing before it, and ruling above it. Psalm 89:27 speaks of Messiah this way: “Also I will make him My firstborn, the highest of the kings of the earth.”
The ancient rabbis even referred to Yahweh as “the Firstborn of the World,” and used firstborn as a Messianic title, emphasizing not origin, but status and authority.
“For by Him all things were created…” (v. 16a)
Paul unequivocally declares Jesus as Creator, not creature. He created all things—“that are in heaven and that are on earth, visible and invisible,” including all spiritual hierarchies (“thrones, dominions, principalities, powers”).
This dismantles the Colossian heresy which elevated angels and intermediaries. Christ is above them all—He created them.
As John 1:3 affirms: “All things were made through Him, and without Him nothing was made that was made.”
The Greek verb used—ektisthēsan—is in the aorist tense, expressing a completed act. As A.T. Robertson notes, the phrase also implies, “stand created” or “remain created”—highlighting not just origin, but sustained existence.
“…all things were created through Him and for Him.” (v. 16b)
Jesus is not only the agent of creation, but also its goal. Everything exists for His glory. Revelation 4:11 declares: “You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created.”
Whether matter, energy, time, space, angels, governments, or galaxies—they exist for Christ.
“And He is before all things…” (v. 17a)
This simple phrase affirms Christ’s eternal preexistence. Before there was time, matter, or being, He already was (cf. John 8:58). This contradicts the Arian heresy that claimed “there was a time when He was not.” Scripture affirms: Christ is uncreated, eternal, and immutable.
“…and in Him all things consist.” (v. 17b)
Christ is not only the origin of creation, but its sustainer. The Greek word synistēmi means "to hold together" or "cohere." Hebrews 1:3 mirrors this: “...and upholding all things by the word of His power…”
Modern physics cannot fully explain why the atom holds together. It is Christ who maintains the structure and laws of the universe—not simply gravity or strong nuclear forces, but the personal sovereignty of the Son of God.
“And He is the head of the body, the church…” (v. 18a)
Christ is the Head of the Church, meaning He is both source and sovereign authority. The Church is not a denomination or institution—it is a living organism composed of all believers, with Christ as its guiding and empowering center.
This language mirrors Ephesians 1:22-23: “And He put all things under His feet, and gave Him to be head over all things to the church…”
“…who is the beginning, the firstborn from the dead…” (v. 18b)
Christ is the “beginning”—both in creation and in the new creation. He is the firstborn from the dead in that He is the first to rise from the dead never to die again, making Him the prototype and forerunner of all who will be raised (cf. 1 Corinthians 15:20).
“…that in all things He may have the preeminence.” (v. 18c)
This is the purpose of the entire passage: Christ must have first place in everything—creation, redemption, the Church, resurrection, and eternity. No other being—man, angel, or false messiah—can compare to Him.
“For it pleased the Father that in Him all the fullness should dwell…” (v. 19)
The word fullness (pleroma) was used by Gnostic heretics to describe the totality of divine emanations. Paul claims the entirety of Deity dwells permanently in Christ. Not a mere reflection, not a portion, but the full measure of God is in Jesus.
The verb “should dwell” (katoikēsai) is in the aorist active infinitive and means to permanently settle down. This is not temporary or partial indwelling—Christ is and remains fully God.
“…and by Him to reconcile all things to Himself…” (v. 20a)
Through Christ, God initiates reconciliation—not only for individual sinners, but for the entire created order corrupted by sin (cf. Romans 8:19–22). “All things” here does not imply universal salvation (which contradicts Scripture), but the scope of Christ’s reconciling power—He is the only path to restored peace with God.
“…having made peace through the blood of His cross.” (v. 20b)
Peace with God does not come through mystical knowledge, rituals, or merit—it comes through the blood of Christ, shed sacrificially at the cross.
Romans 5:1 says: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
The cross is God’s instrument for justice and reconciliation. The term “blood” is not mystical—it is shorthand for Christ’s substitutionary, atoning death. The One who created all things is also the One who gave His life to redeem and reconcile them.
Summary: Christ’s Preeminence in All Things
This section affirms:
His divinity: “He is the image of the invisible God”
His eternality: “He is before all things”
His creative power: “By Him all things were created”
His sovereignty: “All things were created through Him and for Him”
His sustaining power: “In Him all things consist”
His headship over the Church: “He is the head of the body”
His victory over death: “The firstborn from the dead”
His exaltation: “That in all things He may have the preeminence”
His fullness of deity: “In Him all the fullness should dwell”
His reconciling work: “Having made peace through the blood of His cross”
Colossians 1:21–23 (NKJV)
“And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight—if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.”
From Alienation to Reconciliation (vv. 21–22)
“And you, who once were alienated and enemies in your mind by wicked works…”
Paul now applies the sweeping greatness of Christ's redemptive work directly to the Colossians. The term "alienated" (apellotriōmenous) means “shut out from fellowship and intimacy.” It conveys more than relational distance—it suggests legal estrangement and ownership by another. In this state of spiritual exile, we were also “enemies in [our] mind by wicked works”—the alienation was both internal (the mind) and external (our actions). The fall has corrupted man's thinking, will, and conduct (see Romans 1:21; Ephesians 4:17–18).
“Yet now He has reconciled…”
This dramatic shift—"yet now"—speaks of the completed work of Christ. God did not wait for man to make the first move; He initiated reconciliation. The verb "reconciled" is in the aorist tense, indicating a once-for-all historical event. It was done “in the body of His flesh through death,” emphasizing the literal, physical, substitutionary sacrifice of Jesus on the cross.
Paul redundantly says “body of His flesh” to emphasize that this was not symbolic or spiritualized suffering, but real death in a real body. This is a direct response to Gnostic tendencies in Colosse that denied the incarnation or downplayed Christ's bodily work.
The Goal of Reconciliation (v. 22b)
“…to present you holy, and blameless, and above reproach in His sight…”
This triple description of the believer’s new status in Christ reflects Old Testament sacrificial language. "Holy" (hagious) means set apart for God. "Blameless" (amōmous) refers to being without blemish, as required for sacrificial offerings (cf. Leviticus 22:21). "Above reproach" (anegklētous) means unaccused—free from even a legitimate charge. This is not earned holiness but imputed righteousness. It is how the Father now sees us in Christ, not in ourselves (see 2 Corinthians 5:21).
This verse echoes Ephesians 5:27: “That He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.”
The Condition of Continuance (v. 23)
“If indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel…”
This is not a threat but an exhortation. True reconciliation produces enduring faith. Paul emphasizes perseverance, not as a condition for earning salvation, but as evidence of genuine faith. Those who are truly saved will continue—grounded (having a firm foundation), steadfast (immovable), and not moved away (refusing to be shifted from gospel truth). The hope of the gospel remains central, not mystical experience, rituals, or legalism.
“If the gospel teaches the final perseverance of the saints, it teaches at the same time that the saints are those who finally persevere — in Christ. Continuance is the test of reality.” —F. F. Bruce
“…which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.”
This gospel is universal in scope—proclaimed throughout the known world. The phrase "every creature under heaven" is a hyperbolic expression common in Jewish idiom to describe worldwide proclamation (cf. Romans 10:18). Paul, as a "minister" (diakonos) of this gospel, serves not as a lord but as a servant of its message and mission.
Colossians 1:24–26 (NKJV)
“I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church, of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God, the mystery which has been hidden from ages and from generations, but now has been revealed to His saints.”
Paul’s Ministry for the Sake of the Church (vv. 24–25)
“I now rejoice in my sufferings for you…”
Despite his imprisonment and ongoing afflictions, Paul rejoices because he sees redemptive value in his sufferings. He is not a masochist, but a Christ-centered servant. His joy comes from seeing how his pain benefits others—especially the church.
“…and fill up in my flesh what is lacking in the afflictions of Christ…”
This is a difficult phrase, but it cannot refer to Christ’s atoning work, which was finished and complete (John 19:30). The Greek word for "afflictions" (thlipsis) is never used in the New Testament for Christ’s redemptive suffering on the cross. Instead, this refers to the ongoing opposition and suffering experienced by Christ's Body—the Church. Paul shares in these sufferings as Christ continues His work through His people (cf. 2 Corinthians 1:5; Philippians 3:10).
Paul’s sufferings are not expiatory—they are ministerial. He endures them for the benefit of the church, as part of the spiritual battle tied to gospel ministry.
“…for the sake of His body, which is the church…”
Paul is suffering not for personal sanctification, but for the building up of the Church. His life is entirely others-centered, following the pattern of Christ Himself (Mark 10:45). His hardships are not wasted—they are investments in the spiritual maturity and unity of the body.
Paul the Steward of God’s Mystery (vv. 25–26)
“Of which I became a minister according to the stewardship from God which was given to me for you…”
Paul did not appoint himself. He was entrusted with a divine stewardship (oikonomia)—a household manager of the revelation of God’s grace. He views his calling as both responsibility and privilege. He is a steward of the mystery, revealing truths previously hidden.
“…to fulfill the word of God…”
This refers to the completion of divine revelation, not adding to Scripture, but disclosing truths now made known under the New Covenant. Paul’s ministry reveals the full purpose of God as now disclosed through Christ and His body, the church.
“The mystery which has been hidden from ages and from generations, but now has been revealed to His saints.”
A biblical mystery (mystērion) is not something obscure or unknowable, but something previously hidden, now made known by divine revelation. In the Old Testament, the church—composed of both Jews and Gentiles as one body in Christ—was veiled. But now, in the age of grace, it has been revealed to God’s saints (cf. Ephesians 3:3–6).
Colossians 1:27–29 (NKJV)
“To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory.
Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.
To this end I also labor, striving according to His working which works in me mightily.”
The Indwelling Christ — The Hope of Glory (v. 27)
“To them God willed to make known what are the riches of the glory of this mystery among the Gentiles…”
This divine mystery—now revealed—was not discerned by intellect, but made known by God’s will. He chose to unveil this glorious truth not only to the Jewish people, but now among the Gentiles, a staggering and previously veiled revelation.
The “riches of the glory” underscores the magnitude and majesty of this revealed truth. It was not merely a minor adjustment to Jewish understanding, but a profound unveiling of God's redemptive plan for all peoples—Jew and Gentile alike—now united in Christ (cf. Ephesians 3:4–6).
In the Old Testament, Gentiles were often portrayed as outside the covenants (Ephesians 2:12). But now, through Christ, they are not only included—they are indwelt by the Messiah Himself.
“…which is Christ in you, the hope of glory.”
This short phrase is one of the most theologically potent in the New Testament. Christ in you speaks of the indwelling presence of Jesus Christ in every believer. Not Christ merely near you, beside you, or for you—but in you. This is the source of the Christian's hope and the guarantee of future glory.
The word “hope” (elpis) does not mean wishful thinking, but a confident expectation rooted in the promises of God. The indwelling Christ is our assurance that we will one day be glorified with Him (Romans 8:17–18). This is not grounded in self-effort, asceticism, or mystical experience (as the Colossian heretics implied), but in the permanent, personal union with the risen Christ.
The hidden God (deus absconditus) has now become the revealed God (deus revelatus)—not merely revealed to us but dwelling in us. The unknowable has become knowable through the incarnate Son, now alive in every believer.
Paul’s Apostolic Vision and Labor (vv. 28–29)
“Him we preach…”
Paul's ministry was Christ-centered. He did not preach systems, traditions, or philosophy—he preached a Person. Every sermon, every teaching, every act of service pointed to Jesus Christ. This Christocentric preaching is essential for gospel ministry: “For I determined not to know anything among you except Jesus Christ and Him crucified” (1 Corinthians 2:2).
Paul did not preach himself, nor cultural insights, nor speculative mysteries, but Christ—and Him exalted, crucified, risen, and returning.
“…warning every man and teaching every man in all wisdom…”
Paul’s preaching had two complementary aspects: warning (nouthetountes) and teaching (didaskontes). The former involves admonition, counsel, and urging repentance; the latter involves doctrine, instruction, and edification.
The goal was not simply knowledge but transformation. “Every man” is repeated three times in this verse, emphasizing the universal scope of gospel ministry. Paul’s message was not limited to a spiritual elite—it was meant for every believer, in every context.
The word “warning” can also be translated “counseling.” The Greek implies laying truth upon the mind and heart—not just for intellectual stimulation, but for moral and spiritual correction.
This is the duty of every pastor (Acts 20:31), church leader (1 Thessalonians 5:12), and even mature believer (Romans 15:14; Colossians 3:16). Biblical ministry is not entertainment or therapy—it is truth, applied with wisdom and conviction.
“…that we may present every man perfect in Christ Jesus.”
This is the end goal: not mere decisions, baptisms, or church growth—but spiritual maturity, completeness, and Christlikeness. The word “perfect” (teleios) refers to maturity, not sinless perfection. Paul’s aim was to see believers formed into the image of Christ (Romans 8:29), able to walk in obedience, truth, and holiness.
The contrast with the Colossian heresy is sharp: false teachers held that only a few enlightened ones could attain secret knowledge. Paul insists that every believer can be complete in Christ, not through esoteric mysteries, but through the revealed gospel.
“To this end I also labor, striving according to His working which works in me mightily.”
Paul’s labor (kopiō) means to toil to the point of exhaustion. “Striving” (agonizomai) carries the image of an athlete contending for victory in a grueling contest (cf. 1 Corinthians 9:24–27). But this is not fleshly effort. Paul’s energy comes from God’s own power, working in him, and through him, to accomplish the divine mission.
The word for “working” (energeian) is where we get the word energy. It describes divine empowerment, not human strength. The same Spirit who raised Christ from the dead now fuels Paul’s labor (Ephesians 1:19–20; Philippians 2:13).
There is no room here for laziness, passivity, or spiritual mediocrity. The Christian life is a Spirit-empowered striving, not a casual drift. But it is striving according to His power, not our own strength.
Summary of Colossians Chapter 1:
Christ is preeminent in creation (vv. 15–17), the church (v. 18), and redemption (vv. 19–20).
The work of Christ has moved believers from alienation to reconciliation (vv. 21–22).
The goal of the gospel is persevering faith rooted in hope (v. 23).
Paul’s ministry flows from his stewardship of the mystery now revealed—Christ in the Gentiles (v. 27).
The mission is to present every believer mature, empowered by God’s own strength working through yielded vessels (vv. 28–29).
