Seventh-day Adventist Bible CommentaryColossians 1

Paul’s Letter to the Colossians

Events Leading to the Writing of Paul’s Letter to the Colossians Written From Rome During Paul’s First Imprisonment, c. A.D. 62 The Epistle of Paul the Apostle to the COLOSSIANS INTRODUCTION

1. Title. Like Paul’s other epistles, this one probably bore no title originally, for it is a letter. The earliest extant manuscript has the simple title Pros Kolossaeis (“To [the] Colossians”), which doubtless was added by an early scribe when Paul’s letters were collected and published as a unit. From ch. 1:2 it is obvious that such a title is correct. 2. Authorship. This epistle bears the names of Paul and Timothy as authors (ch. 1:1). However, repeated references in the letter show that it is really Paul writing (see chs. 2:1; 4:3, 4, 7, 8, 13, 18), in both his own name and that of his younger associate. The early church was unanimous in attributing the letter to Paul. Although the more extreme criticism of the 19th and early 20th centuries held that this book was not written by Paul, today scholars generally assign it to him. Concerning the date of writing see Vol. VI, pp. 105, 106.

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Col 1:1). Washington, D.C.: Review and Herald Publishing Association.

3. Historical Setting. How or when or by whom the Colossian church was founded cannot be definitely known. Paul made Ephesus the headquarters of his missionary enterprises for about three years (Acts 20:31). His vigorous prosecution of evangelism during this time led Luke to declare, “All they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (Acts 19:10). Even Demetrius affirmed that “almost throughout all Asia, this Paul hath persuaded and turned away much people” (Acts 19:26) from paganism. Writing to the Corinthians toward the end of his sojourn in Ephesus and its environs, the apostle sent greetings from “the churches of Asia” (1 Cor. 16:19). This indicates that Roman Asia was his mission field at this time (cf. 2 Cor. 1:8; Rom. 16:5, where the correct reading is “Asia”). To the great seaport of Ephesus would flock visitors from all Asia, and Paul’s messages must have been scattered far and wide by the returning travelers (Acts 19:10). Perhaps in this way the two citizens of Colossae, Epaphras (Col. 4:12) and Philemon (Philemon 1; cf. Philemon 10, 11; Col. 4:9), heard the glad tidings of salvation. They, with others, may have taken the gospel back to their townspeople (see ch. 1:7). Thus, although Paul himself may not have founded the Colossian church (see on ch. 2:1), he probably was, in a very real sense, its father. From this epistle it is clear that he held himself responsible for the spiritual condition of the Colossian Christians, and that he knew well their needs and the dangers in which they stood. This information was brought to him in Rome, apparently by Epaphras (see Col. 1:8; cf. Philemon 23), and afforded the immediate reason for his writing the epistle to them. The danger confronting the Colossian believers arose from false teachings that were spreading among them. The precise details of these teachings at Colossae cannot be ascertained. Some scholars have identified them as being of two different types, Judaizing and Gnostic. Unquestionably they contained Judaizing tendencies, and some of the false doctrines alluded to in this epistle are similar to those held by certain Gnostics in the 2d and 3d centuries. However, in view of the very great uncertainty of the whole picture, it is probably safer to understand the false teaching at Colossae as a mixture of Judaism and some type of Oriental paganism (perhaps an early form of Gnosticism) rather than as two separate systems of teaching. Both Jewish apocalyptic literature and the Dead Sea scrolls show that such mixtures were not uncommon among the Jews of the time. The concept of the angels as organized into orders (see on Col. 1:16) is a familiar one in Jewish apocryphal literature. And as portrayed in Colossians it seems to be verging on the idea of emanations as found in later Gnostic writings (see Vol. VI, p. 56). The terms “mystery” (ch. 1:26, 27) and “knowledge” (ch. 2:3)—which Paul seems here to be taking out of the mouths of the false teachers and using in a Christian sense—appear in the Dead Sea scrolls almost as technical religious terms. These words certainly enjoyed such status in the pagan mysteries and in Gnosticism. The word “fulness” (Gr. plērōma; ch. 1:19), which, Paul declares, dwells in Christ, at least later was a standard Gnostic term for the emanations, the subsidiary intermediate beings who were thought to issue from God and mediate between Him and the world. How far these concepts had developed at Colossae it is impossible to say. However, this much seems clear. The false teachers at Colossae were teaching the existence of angelic beings arranged in different orders, intermediate between God and the world, who acted as mediators for men, brought them salvation, and merited their worship. At the same time these teachers insisted on an extremely legalistic

ceremonialism, following the Jewish pattern, and emphasizing circumcision, taboos in matters of food and drink, and observance of festivals. Against such teachings Paul wrote the Colossian epistle. The place of writing of this epistle was doubtless Rome and the time of writing about A.D. 62, during the time of Paul’s first imprisonment (see Vol. VI, pp. 105, 106). 4. Theme. In the Epistle to the Colossians, Paul expresses himself strongly against the heresy prevalent in that church. In Galatians and elsewhere he rebuts Judaism solely, but here his target is hybrid. Not only is Paul concerned to refute Judaizing legalism, he also must contend with certain pagan elements that sought to degrade or eclipse the office of Christ. Therefore he attacks the idea of angelic intermediaries as agents of creation and mediation. He declares that Christ is Creator and Mediator exclusively (ch. 1:16, 20). Christ is the “head” of both material and spiritual things (chs. 1:18; 2:19). There exists in Him no dualism. The same Jesus is over all (ch. 1:18). He sustains all things (v. 17). He is God (v. 15). In Him the “fulness” dwells (v. 19). He needs no subsidiaries, or emanations. Paul asserts that in Christ are “all the treasures of wisdom and knowledge” (ch. 2:3). The consummate, saving mystery is not some esoteric knowledge concerning the various orders of angels (see on ch. 1:16), but “Christ in you, the hope of glory” (v. 27). Therefore he condemns the worship of angels, which the false teachers advocated, as a denial of Christ’s perfection as sustainer and mediator (ch. 2:18, 19). The apostle also deals with the moral results of these heresies. Too rigid asceticism and unbridled license are alike prohibited (chs. 2:16, 20, 21; 3:5, 8, 9). Both heresies claim sovereignty for the human will. This “will worship” is a false, or inverted, humility, and therefore reprehensible. All carnal indulgences (and the apostle’s list is well-nigh exhaustive) are stringently condemned. Paul presents Christ as the Creator and Sustainer of the universe, the Head and Mediator and Emancipator of the church. In Christ, principle is substituted for ceremonial. Clearly, logically, vigorously, the apostle writes to his friends at Colossae, persuading them to turn from vain and vapid speculations to the reality of the gospel of Christ. 5. Outline. I. Introduction, 1:1–13. A. Opening salutation, 1:1, 2. B. Paul’s thankfulness for the progress of the Colossians, 1:3–8. C. Prayer for future advancement in knowledge and good works, 1:9–11. D. Thanksgiving for the blessings of God, 1:12, 13. II. Doctrinal Section, 1:14 to 2:3. A. The pre-eminence of Christ, 1:14–19. B. The work of Christ, 1:20–22. C. The ministry of Christ’s undershepherd, Paul, 1:23 to 2:3. III. Didactic Section, 2:4–23. A. Warning against error, 2:4–8. B. Christ the solution of doctrinal problems, 2:9–23. 1. Christ the fullness of God, 2:9. 2. Christ the head of all principality and power, 2:10. 3. Christ the medium and motive power of conversion, 2:11–13. 4. Christ the end of the outmoded legalistic systems, 2:14–17.

5. Warnings against false philosophies and speculation, 2:18–23. IV. Hortatory Section, 3:1 to 4:6. A. Dead to the world, the Christian lives for Christ alone, 3:1–4. B. The passions of the flesh put away by the power of Christ, 3:5–11. C. True Christlikeness developed by the Christian believer, 3:12–17. D. Duties of social relationships, 3:18 to 4:1. 1. Of wives and husbands, 3:18, 19. 2. Of children and parents, 3:20, 21. 3. Of slaves and masters, 3:22 to 4:1. E. General instruction, 4:2–6. V. Conclusion, 4:7–18. A. Personal explanations, 4:7–9. B. Salutations and greetings, 4:10–18.

Paul, an apostle. For the form of the introduction and for the meaning of the terms see on Rom. 1:1; cf. on Acts 1:2. Paul calls himself an apostle because he wishes to emphasize that he is the Lord’s ambassador. Will of God. See on Eph. 1:1. Timotheus. Concerning Timothy see on Acts 16:1. Paul includes Timothy in his apostolic greeting in other of his epistles (2 Cor. 1:1; Phil. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; Philemon 1).

Ellen G. White

Saints. Gr. hagioi (see on Rom. 1:7). Faithful brethren. This phrase is in apposition with “saints.” Paul commends the members of the Colossian church for their faithfulness, trustworthiness, and unswerving fidelity. In Christ. See on Eph. 1:1. Colosse. More commonly spelled Colossae, a town in Phrygia about 110 mi. east of the seaport Ephesus. In Paul’s time Phrygia was attached to the Roman province of Asia. Colossae was situated on the banks of the river Lycus about 13 mi. (c. 21 km.) from Hierapolis and about 10 mi. (16 km.) from Laodicea. In previous centuries Colossae had occupied a position of considerable importance. Through it the army of Xerxes, the Persian, passed on its way to attack Greece. Xenophon calls it “an inhabited city, prosperous and large” (Anabasis i. 2. 6; Loeb ed., vol. 2, p. 253). But by NT times the population had shrunk to small proportions. For the origin of the church see p. 183. Grace … and peace. See on Rom. 1:7; 3:24. God our Father. See on Rom. 1:7. Lord Jesus Christ. Important textual evidence may be cited (cf. p. 10) for the omission of these words. They were apparently added from the parallel passage in Eph. 1:2.

We give thanks. Compare on Eph. 1:16. The cause for this thankfulness is stated in Col. 1:4, 5.

God and the Father. Or, “God, even the Father.” Important textual evidence may be cited (cf. p. 10) for the omission of the word “and.” Lord Jesus Christ. See on Eph. 1:17.

We heard. News of conditions in the church at Colossae was brought by Epaphras (vs. 7, 8). Faith. Faith in Christ is not simply confidence and trust in Him as a person; it is complete subordination to the will of God and unquestioning reliance in His program. It is man’s acceptance of God’s way. In Christ Jesus. Paul pictures Christ as the sphere in which the Christian lives, in the same way as the air is the medium in which his body exists. The one who is “in Christ” is bounded and circumscribed by his Saviour’s principles and laws; he lives by them and in them. Jesus is the source and the protector of his life. Within this circle that embraces everything for which Jesus stands as the Christ of God, true faith operates (see Eph. 1:15; 1 Tim. 3:13; 2 Tim. 1:13; 3:15). Love. Gr. agapē (see on 1 Cor. 13:1). Actuated by the principle of love to God and love for the brethren, all Christians will blend together. This attitude results in affection for all saints. Genuine faith toward God can produce nothing less. Paul is overjoyed at the developing Christian experience of the Colossian believers.

Hope. See on Rom. 8:24; 12:12. Paul now comes to the third in his triad of Christian virtues. Faith and love not only have their impelling power in hope, but this hope is their goal. The Colossians had listened to the story of redemption, and hope had been born in their hearts. This hope was the driving force in all their Christian experiences and philosophy of life. Thus hope precedes faith. It was because God had already devised the plan of salvation that hope was possible for fallen man. In heaven. The Christian hopes for an “inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven” for him (1 Peter 1:4; cf. Phil. 3:21). Hope in the ultimate realization of God’s purpose for a sinless, harmonious universe was the fruitful soil from which sprang the faith and love that the Colossian believers had manifested. Whereof ye heard before. Paul is reminding the believers of their joy and enthusiasm at the time the gospel message first reached them. He wishes the Colossians to contrast the faith they then had, and the joy that flooded their souls, with the doubts and unsettling tendencies resulting from the messages presented by the false teachers (cf. v. 23; ch. 2:6– 8, 16–23). Word of the truth. That is, the message that contains the truth, the good news of all the revealed will of God (see on John 8:32). Truth is a revelation of the mind of God and deals with ultimate and eternal realities. Of the gospel. See on Mark 1:1. This phrase may be understood as in apposition with “of the truth.” It is closely connected with the clause that follows.

Which is come unto you. In the Greek it is clear that “which” can refer only to “gospel.” Compare v. 23. In all the world. See on v. 23. Bringeth forth fruit. Textual evidence favors (cf. p. 10) the addition of the words “and increaseth.” A tree produces fruit because it lives and is flourishing. So the Christian continually produces the fruit of the Spirit (Gal. 5:22, 23) because the life of Christ is a vital principle within him (see Mark 4:20, 28; Rom. 7:4, 5; Phil. 4:17). The force of Paul’s expression is that wherever the gospel is preached, it constantly brings forth fruit.

Also in you. Paul turns from the general truth that the gospel invariably produces fruit wherever it is proclaimed, to the particular fact that it has done this very thing in Colossae. This church is, therefore, linked with the universal purpose of God for the redemption of men. The day. For the manner in which the gospel came to Colossae see p. 183. Knew. Gr. epiginōskō, “to recognize,” “to know fully,” “to know by experience.” The verb form should be translated “came to know fully.” This full knowledge comes only by experience, hence only to those who accept the grace of Christ. The true knowledge of God is inseparable from the grace of God. Grace. See on Rom. 3:24. In truth. That is, truly. Paul is constantly making subtle contrasts with the false teachings he is about to mention.

Epaphras. Perhaps the messenger who had brought the message of salvation to Colossae (see p. 183). Paul here calls him “our dear fellowservant.” Writing to Philemon, he speaks of him as a “fellowprisoner” (Philemon 23). Epaphras was evidently a native of Colossae (Col. 4:12). It is conjectured that he may have heard the gospel in Ephesus, and that having consecrated himself to the service of God, he became a missionary to his own people. For you. Textual evidence is divided (cf. p. 10) between this and the reading “for us.” The pronouns translated “us” and “you” are similar in the Greek (humōn and hēmōn) and are easily confused. Either reading is possible in the context. Faithful. Paul here endorses the messages and labors of Epaphras. Minister. Gr. diakonos (see on Eph. 6:21).

Who also declared. Epaphras had brought Paul news of the condition of the church at Colossae. In the Spirit. Literally, “in spirit [or, “Spirit”].” It is not certain whether Paul means the Holy Spirit, or whether he has reference to the human spirit. All true love is the product of the presence of the Holy Spirit in the life, but Paul may here be emphasizing the loving, dispositional response to the conditions in life, which each Christian should manifest.

For this cause. That is, in view of what has been said in vs. 4–8, Paul has recalled the faith of the Colossian believers in Christ, the genuineness of their love for the brethren, and their sustained hope in the heavenly reward. All of these things have gladdened his heart. The immediate cause of his rejoicing is the good word that Epaphras has brought from Colossae. His glowing report has warmed the heart of the aged Paul. The day we heard. The arrival of Epaphras was a memorable day for Paul. From it he dates his intensified devotion and gratitude. Do not cease to pray. Paul has already called attention to his prayers for the Colossian believers (see v. 3). The story from Colossae that Epaphras has brought him enables him now to pray with added meaning and joy. The phrase “do not cease to pray” means that Paul habitually prayed for the Colossian Christians. At no time could it be said that he had ceased to pray for them. To desire. Paul was thankful, but at the same time solicitous. Not satisfied with the progress the Colossian believers had already gained, he yearned that further advancement might be made.

Knowledge. Gr. epignōsis, “full, precise knowledge” (see on Rom. 3:20; Eph. 1:17; cf. on Col. 1:6). His will. Specifically a knowledge of God’s will concerning their conduct (see v. 10), more generally an understanding of the sum total of God’s all-embracing purpose. To the one who possesses such knowledge, each detail of life, with its problems and inexplicable mysteries, takes on new meaning. The Christian realizes that God has a plan for his life, and his aim is to fulfill the divine purpose. Wisdom. Gr. sophia. See on Luke 2:52. Wisdom is the ability to apply the facts of knowledge to the situations of life. Unfortunately, it does not always follow that the one who has knowledge also possesses wisdom. For this reason Paul prays that the believers at Colossae might be endued with Heaven’s wisdom. Spiritual. The adjective applies to the preceding noun, “wisdom,” as well as to “understanding.” Understanding. The understanding given by the Spirit is that discernment which enables a Christian to judge between right and wrong. The temptations and snares of the adversary are recognized by the one enlightened by the Holy Spirit. And, if the entire will is surrendered to God and absorbed in the things of eternal value, the Christian chooses to do only those things that God would have him do.

Ellen G. White

Walk. Gr. peripateō, “to walk around,” metaphorically, “to live” (see on Eph. 2:2). The purpose of experimental knowledge of heavenly truths and of wisdom and spiritual understanding of right and wrong in relationship to God’s overruling purpose is to produce, as the result, a walk, or manner of life, that is becoming to a child of God. Unto all pleasing. The standard of Christian conduct is the will of God; the purpose is that we might please Him all our days. We are created for His pleasure. We are redeemed that His original design may be completed. What displeases Him is sin. Speaking of His relationship to His heavenly Father, Jesus said, “I do always those things that please him” (John 8:29). Being fruitful. The fruitfulness of a tree is the result of life within. Fruit proves the existence of life. Fruit bearing does not enable the tree to live; the tree bears fruit because it lives. So the apostle illustrates the result of the living presence of Christ within the heart. A Christian walk resulting from this union of the divine and the human cannot but produce fruit (see Gal. 5:22, 23; cf. 2 Peter 1:8). In every good work. The rounded completeness of Christian character is here emphasized. Christ does not wish halfhearted or unbalanced followers. Harmonious development of the whole of man is the ideal He sets before us. Compare Eph. 4:13; 1 Thess. 5:23. Increasing. Side by side with advancement in witnessing by word and act, there must be a gradual deepening of spiritual discernment and knowledge. The apprehension of truth is progressive. The follower of Christ should be able to look back and see that he has made marked progress, and forward to see that there are new heights to achieve. Knowledge. Gr. epignōsis (see on v. 9).

Strengthened with all might. Compare Eph. 1:19. Divine power enables man to meet every problem in his daily life, whether it arises out of his dealings with his fellows or from direct conflict with satanic agencies. Paul desires that the Colossian believers should receive this inner strengthening through the abiding presence of the Holy Spirit,

which would show itself in mighty deeds for their Lord. As the need increased, they could draw adequate strength to meet it. According to his glorious power. Literally, “according to the power of His glory.” The standard, or norm, by which this gift of heavenly might is granted to humanity is God’s power and resourcefulness and not man’s need. For the meaning of “glory” see on Rom. 3:23. Patience. Gr. hupomonē. See on Rom. 2:7. Longsuffering. Gr. makrothumia (see on Col. 3:12; cf. on 1 Cor. 13:4; 2 Cor. 6:6). When God’s power works in the soul, forbearance and tolerance control the passions. The child of God watches his Lord and Master patiently working out His designs, and he learns patience too. And so there grows in his heart endurance, steadfastness in meeting obstacles, and peace in facing even death. Patience is the opposite of despondency or cowardice, whereas long-suffering is the opposite of wrath or revenge. Patience is closely allied to hope (see 1 Thess. 1:3), and long-suffering is often connected with mercy (see Ex. 34:6). Joyfulness. Or, “joy” (cf. on Rom. 14:17).

Giving thanks. A thankful heart is the mark of one whose positive emphasis day by day is in the direction of grateful conformity with the will of the great Giver (cf. Eph. 5:4; Phil. 4:6; Col. 2:7; 3:17; 4:2; see on Eph. 5:20). A lack of grateful appreciation stands at the root of rebellion and anarchy (Rom. 1:21). Heartfelt and grateful thanksgiving is a daily prerequisite to growth in the Christian life. This giving of thanks not only consists of the acknowledgment that God sends daily recurring bounties; it is also a worshipful ascription to Him of the honor due to His holy name and mighty power. Unto the Father. Verses 12, 13 represent the Father as the One who inaugurated the plan of salvation. He is the One who gave His only Son. Made us meet. Literally, “made us sufficient,” that is, qualified us. Textual evidence is divided (cf. p. 10) between the reading “us” and “you.” “Us” is attested in v. 13. This qualification, or fitness, is not earned by man. It is granted to those who by faith accept the Lord Jesus Christ (see on Eph. 2:8). To be partakers of the inheritance. Literally, “for a portion of the lot.” See on Rom. 8:17. Saints. See on Rom. 1:7. Light. The word here stands in contrast with “darkness” (v. 13). “In light” is therefore equivalent to “the kingdom of his dear Son” (v. 13). See on John 1:5; 1 John 1:5.

Delivered. Gr. rhuomai, “to draw off,” “to rescue.” This is the word used by Paul in Rom. 7:24 in his anguished cry, “Who shall deliver me from the body of this death?” The “Deliverer” to come out of Zion (Rom. 11:26) is ho rhuomenos, “the rescuer.” In the present passage the Father is presented as the One who rescues men from the thralldom of Satan. Power. Gr. exousia, “authority.” From the evil realm where the prince of darkness presides as merciless tyrant, the Divine Conqueror has rescued His saints. No longer are they subject to usurped authority. Darkness. Note the contrast with “inheritance … in light” (v. 12). From the authority of the prince of darkness the child of God is transferred into the realm of light.

Hath translated. Gr. methistēmi, “to transport,” “to remove.” Compare the use of the word in Luke 16:4; Acts 13:22; 19:26, and of a related form in 1 Cor. 13:2. Josephus uses the word in speaking of the transplanting of the Israelites into the kingdom of Assyria at the time of the invasion of Tiglath-pileser III (Antiquities ix. 11. 1 [235]). Kingdom. That is, the kingdom of grace (see on Matt. 4:17; 5:3). Of his dear Son. Literally, “the Son of His love,” meaning, perhaps, the Son who is the object of God’s love (cf. on Matt. 3:17; Eph. 1:6).

We have redemption. This verse largely parallels Eph. 1:7 (see comment there). Christ is the One through whose atoning death men obtain redemption (see on Rom. 3:24). Through his blood. Textual evidence attests (cf. p. 10) the omission of this phrase. However, the phrase is well attested in the parallel passage, Eph. 1:7 (see comment there). See Problems in Bible Translation, p. 223. Forgiveness. Gr. aphesis, “release,” “pardon.” See on Luke 3:3. Thus Paul ends the introduction to this epistle (vs. 1–14). He has thanked God for what he has heard of the progress of the Colossian Christians. He has solicited help from Heaven for them to grow in true knowledge of the divine will. These petitions have been constantly arising from the apostle’s heart, especially since he received a direct report concerning the Colossian believers. Then he reminds them of their privileges in having been translated into the kingdom of light, and of what joy should be theirs since having been emancipated from the power of darkness.

Who is. Having completed his prologue (vs. 1–14), the apostle now enters his major theme, a discussion of the person and position of Christ. Image. Gr. eikōn, “similitude,” “likeness.” Compare ch. 3:10, where Paul declares that the Christian is renewed “after the image [eikōn] of him that created him.” The image of the Roman emperor on ancient coins was called an eikōn (Matt. 22:20). The invisible God. “No man hath seen God at any time,” but Jesus, “the image of the invisible God,” came to reveal Him to men (see on John 1:18). Firstborn. Gr. prōtotokos (see on Rom. 8:29). In Matt. 1:25; Luke 2:7, prōtotokos is used of Christ as the first-born of Mary. In Heb. 11:28 the word is used of the first-born of Egypt who perished in the plagues. In Heb. 12:23 the word describes the members of the “church of the first-born.” In the remaining references (Rom. 8:29; Col. 1:15, 18; Heb. 1:6; Rev. 1:5) prōtotokos is applied to Christ (see comments on these scriptures). There has been much discussion throughout the centuries as to the meaning of prōtotokos in Col. 1:15. The early Church Fathers applied the expression to Christ as the eternal Son of God. The Arians used this verse to show that Christ Himself was a created being. Such an interpretation, though possible as far as the grammar of the passage is concerned, is elsewhere contradicted in Scripture (see on Additional Note in John 1). The passage may be understood in a way that brings it wholly in harmony with the general teaching of Scripture. This accords with sound principles of scriptural exegesis. In Heb. 1:6 prōtotokos clearly refers to the incarnation, and some have tried to make the same application in Col. 1:15. Others believe that in Colossians Paul is referring to the resurrection (see on Acts 13:33). However, neither interpretation fits the context, for

Christ is here presented as the Creator (cf. Col. 1:16), and as preceding creation (cf. on John 1:1–3, 14). It seems best, therefore, to regard prōtotokos as a figurative expression describing Jesus Christ as first in rank, the figure being drawn from the dignity and office held by the first-born in a human family, or, more precisely, the first-born in a royal family. Christ’s position is unique, authoritative, and absolute. He has been entrusted with all prerogatives and authority in heaven and earth. Paul emphasizes the position of Christ because he is seeking to meet the arguments of the false teachers, who declared that Christ was created, and who denied His supremacy. Creature. Gr. ktisis, “the act of creating,” “a created thing,” “a creature.” For “every creature” certain English version (see RV; RSV) read “all creation.” The Greek may be translated either way. The context seems to favor the reading “every creature.” Christ is shown to be above every created thing. See on Rev. 3:14.

Ellen G. White

For by him. Gr. hoti en autō, literally, “for in Him,” here probably not denoting agency, since this is expressed later in the verse by di’ autou, “by him.” En autō probably stresses that Christ is the center, the source, the sphere, in which creation originated. Were all things created. Literally, “all the things were created.” For a discussion of Christ as Creator see on John 1:3. The exercise of creative power was proof of the divinity of Christ. Heaven … earth. This expression seems here to include the entire universe. All things, material or immaterial, are designated by this term. Invisible. Doubtless a reference to spirit beings and powers (see below on “thrones … powers”). Thrones … powers. See on Rom. 8:38; Eph. 1:21. These terms were doubtless those used by the false teachers at Colossae to describe their classification of angelic orders. These heretical teachers probably classed Christ on a level with these orders. If so, Paul met the doctrine head-on by declaring that whether there were such orders or not, Christ created them all, and consequently was far above them in rank. Were created. The form of the verb thus translated is different from that translated “created” earlier in the verse. Here the words means “stands created,” with emphasis upon the effects of creation, whereas the earlier word refers to creation simply as a specific act that occurred at some point in history. By him. Gr. di’ autuo (see above on “for by him”). The phrase expresses agency. See on John 1:3. For him. Literally, “unto Him.” Christ is the goal toward which all creation moves for its justification and very existence. He is “the beginning and the end, the first and the last” (Rev. 22:13).

He. Emphatic in the Greek, meaning, “He Himself.” Christ is contrasted with created beings. Is. Gr. esti, a form of the verb eimi, “to be,” expressing, like ēn in John 1:1, continuity of existence (see comment there). “He is” may be compared with the expression “I am” (see on John. 6:20; 8:58).

Before. Both in time and rank. As the mind wings backward into eternity, there is no point before which Christ is not (see on John 1:1; see Additional Note on John 1). By him. Rather, as in v. 16, “in Him.” Christ is the sphere within which everything consists. Consist. Gr. sunistēmi, literally, “to stand together,” “to hold together” or “to cohere.” The form of the verb in Greek stresses an original organization and a continued maintenance of the organization. The power that holds the far-flung orbs of the universe on their appointed courses with mathematical accuracy, the power that holds the particles of the atom in their predetermined orbits, is the same. By the power of Christ all things cohere. Not only did He bring them into being, He maintains them each moment.

Ellen G. White

He is. Gr. autos estin, “he himself is,” the same phrase that opens v. 17 (see comment there). Head of the body. As the head supplies the planning, ruling, deciding power to the body, and all the activities of the body are completely and continuously dependent upon the functioning of the head, so Christ functions for the body spiritual. This figure is frequent in the writings of Paul (see on 1 Cor. 12:12–27; Eph. 1:22). Church. Gr. ekklēsia. See on Matt. 18:17. Beginning. This expression may be understood either passively, showing Christ’s priority as to both time and rank, or actively, in the sense that Christ is the originator (cf. on Rev. 1:8). Some understand the expression as applying especially to what follows, declaring Christ to be the “beginning” of those who will be raised from the dead. Paul calls Him also the “firstfruits of them that slept” (see on 1 Cor. 15:20, 23). True, Moses and Lazarus were resurrected in point of time before Christ rose from the tomb, but it was only by virtue of His resurrection that these men came back to life. Jesus is here set before the believers as possessing not only primacy and priority in time but also precedence in power and prestige. Since He is before all things, He therefore cannot be an emanation, or a lower, subsidiary order of creation. Paul’s declaration meets the arguments of the false teachers at Colossae. Firstborn. Gr. prōtotokos (see on v. 15). From the dead. As having been one of them, as the Greek implies (cf. on Rev. 1:18). In all things. Since in the immediate context Christ’s priority has to do with the church, His position regarding “all things” also has to do with the church (see Col. 3:11; cf. Eph. 1:23). However, the statement is also true with respect to His position of sovereignty and priority relative to the entire universe. He might have the preeminence. Literally, “He might come to hold first rank.” Christ was “declared to be the Son of God with power, … by the resurrection from the dead” (Rom. 1:4; cf. Phil. 2:9).

It pleased the Father. The words “the Father” are supplied. Commentators are divided as to whether they are correctly supplied or whether “all fulness” should be made the subject of the sentence, which is grammatically possible. According to the latter construction the verse would read, “For all the fulness was pleased to dwell in him” (cf. RSV). The Father seems to be the subject of v. 20, so that it is not unnatural to have it the implied subject in v. 19 also. The passage also makes good sense when “all fulness” is made the subject. Either reading suits the context.

The Church at the Close of Paul’s Ministry.

Fulness. Gr. plērōma, “plenitude,” “fullness,” “that which has been completed,” “complement.” Plērōma was used in secular Greek to designate the full complement of a ship’s crew or of reserves of troops, to describe a population reaching the saturation point, to indicate the total amount necessary to complete a financial transaction, and to designate the materials necessary to complete a building. In the NT it generally has this meaning of completeness (see Mark 2:21; 6:43; Rom. 13:10; 1 Cor. 10:26; Gal. 4:4; Eph. 1:10, 23). It appears that the false teachers at Colossae, like the later Gnostics, maintained that some of the functions of the Deity, such as mediation and certain powers of creation, resided in angels or lesser orders of created beings. Paul is telling the perverters of truth that the sum totality of every function of Deity resides in Christ. Thus He is Lord of all created things. This fullness resided in Christ from the beginning. Dwell. Gr. katoikeō, “to have a permanent and settled abode” (cf. ch. 2:9). The false teachers maintained that Divinity resided in Jesus only partially and temporarily. Paul is setting the Colossians right on this point. Not only does Jesus possess, as a permanent prerogative, the fullness of divine purpose and power, He also expresses in fullness the

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Col 1:1). Washington, D.C.: Review and Herald Publishing Association.

traits of the divine personality (Eph. 1:23; 3:19; 4:13; Col. 2:9). The Saviour was the expression of the Father’s glory; He was the visible image of His person (ch. 1:15). In Christ is realized the perfect expression of the Godhead completely and eternally. This expression of Divinity reached its complete manifestation only when the sacrifice of the Saviour took place, because the sacrificial aspect of His divine perfection was not seen prior to His death.

Ellen G. White

Having made peace. Peace is necessary because the entrance of sin into the universe had brought with it alienation. The KJV of v. 20 does not correctly reflect the order of clauses in the Greek, and consequently somewhat obscures the sense. The following literal translation reflects the order in the Greek: “And through him to reconcile all things unto him, having made peace through the blood of his cross, through him, whether the things upon the earth, or the things in the heavens.” The phrase “through him to reconcile” should therefore be connected with v. 19. If the reading of the KJV of v. 19 is accepted (see on v. 19), the thought is, “It pleased God through him to reconcile all things.” The false teachers apparently contended that peace was being brought about through the mediation of the angels. Blood of his cross. For the significance of the blood of Christ in the plan of salvation see on Rom. 3:25. The cross of Christ is the high point in the plan of salvation. It was the subject in which Paul gloried (Gal. 6:14). It will be the science and the song of the redeemed through eternal ages (GC 651). By him. This phrase appears twice in this verse, in the first instance in the emphatic position in the Greek. Jesus is the agent through which the reconciliation is brought about. Reconcile. Gr. apokatalassō, an intensified form of Paul’s usual word for reconciliation, katalasso (see on Rom. 5:10). All things. There has been much discussion as to whether this expression includes non reasoning and inanimate creation. In what sense would these require reconciliation? The apostle may be discussing the far-reaching effects of the entrance of sin into the universe, and thus include the effects of sin and redemption not only upon intelligent beings but upon unreasoning and inanimate creation as well (cf. on Rom. 8:19). In earth. Adam’s transgression had its repercussions in every part of this earth. From man, the crowning masterpiece of the Creator, to plant, insect, and marine life, and even to the inanimate earth, degeneracy resulted. The redemptive act of Christ will ultimately restore perfection and harmony. In heaven. Some commentators hold that although only one third of the angels rebelled against God’s government and were expelled from heaven, the rest of the angelic hosts did not fully understand the sinfulness of sin or its dire results until Christ died on the cross. After this event, celestial beings realized as never before that God’s ways are true and righteous, and that Satan’s program leads to death. Thus, all things, material as well as spiritual, heavenly as well as earthly, will be brought to a state of perfect harmony through the cross and all for which it stands. Time and the unfolding purposes of God through Christ will expose Satan and those who sympathize with him so that the justice of God will be seen in their annihilation. The plan of redemption will accomplish its broader and deeper purpose—namely, the vindication of God’s character before the universe (see PP 68).

Ellen G. White

And you. Paul now makes personal applications to his Colossian brethren of the doctrines he has been discussing. He has argued that the entire world is dependent upon the blood of Christ for reconciliation (see on v. 19). Now he tells the Colossians that they can enter into this glorious state of harmony and joy only by this same road. His statement implies a warning not to accept the views of the false teachers, who may suggest other means of reconciliation, such as the ministry of angels and other spirits (cf. ch. 2:8, 18, 19). There is only one means of salvation (Acts. 4:12). Sometime alienated. Or, “formerly alienated.” This unfortunate condition would still be in existence for the Colossian believers were it not for the ministry of Christ on their behalf. On the cross of Calvary an atonement had been provided for the sin that had caused the alienation. The sinner’s attitude of hostility had been changed and God had accepted the sinner. Enemies. Not only were the Colossians before conversion estranged from God, ignorant of His purposes for mankind, and indifferent to His law; they were also openly and positively hostile to Him. In your mind. The mind is the central, directive faculty of a rational being (see Eph. 4:18). Paul is here reminding the Colossians that their entire thinking had been in a state of estrangement and hostility toward God. Every creative, deciding attitude of their minds was against God or indifferent to Him. They were in a hopeless and lost condition, dependent on some heavenly influence to bring them to a state where they might be saved. By wicked works. Or, “in [the sphere of] the wicked works.” As a man thinks, so will he act (cf. Prov. 23:7). It is impossible for a wicked mind to do other than produce wicked works. So with the Colossians, the actions of their lives evidenced the state of their minds. Before their conversion, the record of their lives gave irrefutable proof of their alienation from God and their enmity toward Him. Yet now. Notwithstanding the Colossians’ condition of alienation, God acted. His reconciling ministry becomes effective the moment men accept it. Hath he reconciled. See on Rom. 5:10; Col. 1:20. Christ has, as it were, taken the Colossian believers by the hand and presented them to the Father, not as servants or enemies, but as friends (John 15:14–16). The cross of Calvary has banished their hostility, changed the current of their minds, and transformed them into the likeness of Christ.

Body of his flesh. Some believe that Paul is here combating a heresy that early crept into the Christian church; namely, that Christ did not have a human body. According to this heresy the human body is essentially sinful, and therefore could have been no part of the Son of God. An important step in the reconciliation of man with God was the incarnation. Divinity was clothed with humanity. Jesus took hold of fallen humanity that it might once more be joined with the throne of God. He partook of flesh and blood, that therein He might deliver man from the thralldom of sin. Christ in His body of flesh achieved the victory of reconciliation (see 1 Peter 2:24). See Vols. V, pp. 917–919; VI, p. 58. Through death. Or, “by means of death.” The wages of sin is death (Rom. 6:23). All have sinned (Rom. 3:23). Therefore none may escape death. Christ, in assuming the lot of humanity, purposed to pay the penalty for humanity’s sin. His death was for every man. This fact had been prefigured by every true sacrifice since the day that Adam offered up

the first victim at the behest of God. Sacrificial, vicarious death pointed forward to atonement through the blood of Christ. All these ceremonies of sacrifice and mediation looked forward to final reconciliation with God. Death was the basis of it all. To present you. When reconciliation has been achieved, those who were alienated from God and hostile to Him will be presented before the universe as trophies of the cross (see 2 Cor. 4:14; Eph. 5:27; Col. 1:28). Holy and unblameable. Gr. hagioi kai amōmoi (see on Eph. 1:4). Unreproveable. Gr. anegklētoi, “blameless,” “irreproachable.” Compare the use of the word in 1 Cor. 1:8. Anegklētoi takes the picture of perfection one step further. It emphasizes that there must be no possibility of bringing a charge against him whom God purposes to present perfect before the universe. The accuser of the brethren will be silenced as the Lord rebukes him and points out that the saints are clothed with the righteousness of Christ (Zech. 3:1–5; Rev. 12:10, 11). In his sight. All men will pass before the scrutinizing eye of God. The Judge of all the earth will see everything. In this life men may deride, Satan may still find fault, but the matter of greatest import is, What does God see and think? (see 2 Cor. 5:10; Eph. 1:4). The divine estimate is all that counts.

If ye continue. The Colossians had heard the word of life. They had accepted the faith and had been reconciled by the blood of Christ. They were “saints and faithful brethren” (v. 2). But all their efforts would prove futile if they should fail to “continue.” The apostle stresses their need of abiding and remaining in their confidence in the gospel. In the faith. Compare v. 4. What had been begun by faith in the experience of the Colossian believers must be continued by means of faith also. Grounded. Gr. themelioō, “to lay a foundation,” “to found.” The spiritual house should have its foundation fixed upon the solid Rock, which is Christ, not upon the sand, as was the house of the foolish man in Christ’s parable (see Luke 6:49; 1 Cor. 10:4). Settled. Gr. hedraioi, “firm,” “steadfast.” The Christian believer must be firmly fixed on his foundation. Paul warns the Colossians against moving away from the position taken by them when they first heard the gospel. Not moved away. This is the negative view of what he has already said. “Do not allow yourself,” Paul says in effect, “to be shifted from your position by the philosophical arts of false teachers or the seductive allurements of sin.” The tense of the verb he uses suggests the thought, “Be not continually shifting” from one position to another (cf. 1 Cor. 15:58). Hope of the gospel. That is, the hope that the gospel provides. This hope, he has already intimated (see on v. 5), is the driving force of the plan of salvation. It is brought to light by the message of the gospel; it belongs to the gospel. When hope is ultimately achieved in the kingdom of God, the purposes of the plan of salvation will have been fulfilled. Ye have heard. See on v. 5. Preached to every creature. The principal stress of the passage is upon the fact that the gospel the Colossians had heard is the same as that preached in all parts where the gospel has penetrated. Paul does not mean that the gospel has gone everywhere in the absolute sense. This is clear from his statements elsewhere regarding the progress of the

gospel. Writing to the Romans only a few years before, Paul, summing up the advance of the gospel, said, “From Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ” (Rom. 15:19). He was hoping at this time to visit Rome and from there carry the gospel to Spain (Rom. 15:24). His arrest and imprisonment intervened so that his plans were not carried out. Instead of coming to Rome as a free herald of the gospel, he came bound. Being a prisoner, he could not visit Spain. It is doubtful that any work of significance had been begun there. There is, further, no evidence that at this early date the gospel had penetrated into the barbarian regions to the north of the then-civilized world. The same is doubtless true of other far-flung regions. It is clear, then, that the statement that the gospel had been preached to every creature under heaven was not meant in an absolute sense. Like the statement “as it is in all the world” (Col. 1:6), the stress is upon the fact that the gospel preached in Colossae is the same as that proclaimed in all the world. Compare Matt. 24:41; 1 Thess. 1:8; Rev. 5:13; 14:6, 7; DA 633. Whereof I Paul. The apostle abruptly injects himself into his line of argument, in the same manner as he had introduced the Colossian believers into it in v. 21. Am made. Or, “became.” Compare Eph. 3:7. Paul here refers to the divine commission to preach the gospel. God was now using him for the accomplishment of eternal duties (see Eph. 3:8; 1 Tim. 1:11–16; cf. Gal. 1:11–17). A divine hand had drawn him into the over-all plan for man’s salvation. When the Colossians compared Paul with the false teachers, they should think of God’s eternal purposes and realize that the one who was writing to them was part of the great plan to bring about their salvation. Paul’s message, therefore, came with divine authorization. The believers’ faith should be strengthened and their steadfastness increased by this thought. Minister. Gr. diakonos (see on Mark 9:35). Compare the use of the word in Matt. 20:26; Rom. 13:4; Eph. 6:21; 1 Tim. 4:6.

Who now rejoice. Literally, “now I am rejoicing.” Paul breaks into joyous thanksgiving because the cause of God is advancing. Compare Acts 16:25; Rom. 5:3; 2 Cor. 11:16–33; Phil. 2:17. Sufferings for you. Compare Eph. 3:1. Paul rejoices in bearing persecution for Christ’s sake, if through this experience the faith of Christians can be increased. Fill up. Gr. antanaplēroō, “to fill up in turn,” “to fill up vicariously.” The word occurs in the NT only here. That which is behind. Literally, “the lacking things,” that is, what is lacking. Tribulation and affliction are the lot of the Christian (see Acts 14:22; Phil. 1:29; cf. 2 Cor. 1:5; 4:10; 1 Thess. 3:3). Paul is thinking of the sufferings he will be called upon the endure. He is happy that he can bear afflictions for the cause of Christ. Afflictions of Christ. That is, afflictions for Christ. The phrase must not be understood as describing the sufferings Christ endured, for then the passage would imply that there was something lacking in the sufferings of Christ. Furthermore, the word translated “afflictions” is nowhere used of the sufferings of Christ. In my flesh. That is, Paul’s personal sufferings. For his body’s sake. That is, for the sake of Christ’s body—His church (cf. Eph. 1:22, 23).

Am made a minister. Or, “became a minister” (see on v. 23).

Dispensation. Gr. oikonomia, “arrangement,” “stewardship” (see on Eph. 1:10; Eph. 3:2). The great rule that governs Paul is the over-all purpose and plan of God. Paul declares that, in this overruling providence of God, he has now been assigned a stewardship. Fulfil the word of God. The purpose of Paul’s stewardship is to preach the Word of God. It is the apostle’s aim to carry this out to the full.

Mystery. Gr. mustērion (see on Rom. 11:25). Hid from ages. Compare Rom. 16:25; Eph. 3:3, 5, 9. The full blessings of the gospel era were only vaguely apprehended by the patriarchs and the successive generations of men. Now is made manifest. See on 1 Cor. 2:9, 10; Eph. 3:5.

Ellen G. White

God would make known. Literally, “God willed to make known.” It is God’s plan that His people shall penetrate deeper mysteries of divine knowledge by the help of His Holy Spirit. In turn, through their receiving this revelation, God will so transform their dispositions that saintly characters will be the result. Riches of the glory. Compare on Rom. 9:23; cf. Eph. 1:7, 18; 2:7; 3:8, 16. Gentiles. That this glorious mystery should also embrace the Gentiles came as a shock to the Jews. But God is no respecter of persons (Acts 10:34); His mercy extends to all who accept Him. The apostle is stressing the universality of the scope of the plan of salvation. Christ in you. The indwelling presence of Jesus in the human heart is the manifestation of the eternal mystery (see on Gal. 2:20; Eph. 1:1). Hope of glory. Compare v. 5. By inaugurating the plan of salvation, God placed before fallen humanity the hope of restoration to the divine presence. The incarnation of Christ brought the realization of this hope one stage nearer. The indwelling of Christ in the individual heart gives evidence that the power of grace is working to transform the character. This makes real the hope of glorification. The Christian lives in the kingdom of grace today, which gives him assurance that he will one day dwell with Christ in the kingdom of glory. Compare Rom. 8:18; 1 Tim. 1:1.

Whom we preach. The “we” is emphatic in the Greek. Paul contrasts himself and his associates with the false teachers. Warning. Gr. noutheteō, “to put in mind,” “to admonish,” “to warn” (cf. on Eph. 6:4). Every man. The threefold repetition of these words in this verse underlines the universality of the gospel. There is no exclusiveness in Paul’s teachings, as there was in those of the false teachers. Every class of society is to be reached with the gospel of salvation. Teaching. Besides warning, Paul also instructs. So should it be with all preaching. In all wisdom. Some commentators understand this as stating the manner of Paul’s teaching (cf. Eph. 1:8; Col. 4:5); others, that the textbook of study for this teaching ministry is the whole field of wisdom. The former seems more in harmony with the Greek. That we may present. Compare on v. 22. The apostle has identified himself with the work of saving souls, and now he states the goal of his ministry.

Perfect. Gr. teleios (see on Matt. 5:48). The perfection of which Paul speaks in his epistles, he clarifies in Phil. 3:12–15 (see comment there). In Christ Jesus. This is the key phrase of the Epistle to the Ephesians (see on Eph. 1:1). It is frequent also in Paul’s other epistles. Christ is the sphere of the saint’s perfection.

Whereunto. That is, with the objection of presenting “every man” (v. 28) perfect in Christ. Labour. Gr. kopiaō, “to work with effort,” “to toil to the point of exhaustion.” Compare the use of the word in 1 Cor. 15:10; Gal. 4:11; Phil. 2:16. Striving. Gr. agonizō, “to contend earnestly” (see on Luke 13:24). The word suggests the utmost of effort put forth by the contestant in the athletic arena. Working. Gr. energeia, “operative power,” distinguished from dunamis, which denotes potential power. Our English word “energy” comes from energeia. Compare the use of energeia in Eph. 1:19; 3:7; 4:16; Phil. 3:21; etc. Worketh. Gr. energeō, “to be at work,” “to operate,” “to be effective.” Compare the noun form energeia (see above under “working”). Paul realized that the performance of duty required earnest effort, furthermore that the results would be effective for good only in so far as individual effort was combined with the mighty power of God energizing every faculty of the human agent. Mightily. Literally, “in power.” Paul could bear testimony to the power of the Saviour because it had worked mightily within his own life.