Col. 1:1 Paul, an apostle. Paul has likely never been to Colossae, but he feels a pastoral responsibility for this church. (See note on v. 7.) He wants to help them deal with the dangerous teaching threatening their health.

Col. 1:1–2 Greeting. As he often does, Paul begins by asking God to pour out his grace and peace upon the Colossians.

Col. 1:2 Colossae. A city in Phrygia, in the Roman province of Asia. It was on the Lycus River just over 100 miles (161 km) east of Ephesus.

Col. 1:3 God, the Father of our Lord Jesus Christ. Paul emphasizes the lordship of Jesus Christ in this letter. He states that Jesus is not a separate God, yet he has a uniquely close relationship with the Father. He is the Son and works on behalf of God.

Col. 1:4–5 faith . . . love . . . hope. Paul wrote often about these three Christian virtues (see Rom. 5:1–5; 1 Cor. 13:13; Gal. 5:5–6; 1 Thess. 1:3).

Col. 1:6 in the whole world. The gospel has spread from Jerusalem into Syria, Asia Minor, Greece, Italy, and probably into Egypt, North Africa, and Persia as well.

Col. 1:7 Paul did not start the church at Colossae. The people heard the gospel from Epaphras (a shortened form of “Epaphroditus”), a fellow Colossian (4:12). on your behalf. The ESV footnote indicates that some manuscripts read “on our behalf.” If this is the original meaning, then Epaphras had been a faithful ambassador, representing Paul among the Colossians.

Col. 1:3–8 Thanksgiving. Paul thanks God for the Colossians and their expressions of faith, hope, and love.

Col. 1:9 Spiritual means given by the Holy Spirit.

Col. 1:10 so as. The “wisdom and understanding” (v. 9) would then lead to changed lives, for it would enable these Christians to walk in a manner worthy of the Lord. “To walk” is a metaphor for conducting or behaving oneself (compare Ps. 1:1). Paul calls believers “to walk” in a way fully pleasing to the Lord Jesus Christ. Christians are completely justified from the moment of initial saving faith, but they can do things that either please or displease God every day. bearing fruit . . . and increasing. See Mark 4:1–9, 13–20.

Col. 1:11 being strengthened with all power. God, not idols and demons, has “all power.” for all endurance and patience with joy. God gives this power to help believers continue in the faith, resist temptation and deceitful teachers, and know the joy of the Lord.

Col. 1:12 share in the inheritance. God’s promise to Israel under the old covenant (see Gen. 13:14–17; Num. 26:52–56); Paul applies it to Gentiles under the new covenant. saints. “Holy ones” or “consecrated people.”

Col. 1:13 He has delivered us. Just as God rescued his people from slavery in Egypt under the old covenant (Ex. 6:6; 14:30), he has now delivered them from the domain of darkness, that is, from Satan and the powers of evil (see Acts 26:18). the kingdom of his beloved Son. This is the same as the “kingdom of God” (or “kingdom of heaven”) that Jesus spoke of (Matt. 3:2; Mark 1:15).

Col. 1:9–14 Prayer. Paul reports how he regularly prays for the Colossians.

Col. 1:14 redemption. Deliverance or release from captivity. Believers have been rescued from condemnation and have received forgiveness of their sins.

Col. 1:15 the image of the invisible God. Paul describes Christ in terms similar to the presentation of “wisdom” in Proverbs 8. firstborn of all creation. Paul does not claim that the Son was somehow created rather than existing eternally with the Father and the Holy Spirit. Paul has in mind the rights and privileges of a firstborn son, especially a king’s son who would inherit a kingdom (compare Ps. 89:27).

Col. 1:16 by him all things were created. Jesus cannot be the first thing created, since he himself created “all things.” thrones or dominions or rulers or authorities. Paul uses Jewish terms for various rankings of angels. He probably refers to evil angels, since they play a significant part in this letter (2:8, 10, 15, 20).

Col. 1:17 in him all things hold together. Christ continuously sustains his creation, preventing it from disintegrating (compare Heb. 1:3).

Col. 1:18 he is the head of the body. This metaphor conveys Christ’s leadership over the church (see 1 Cor. 12:27; Eph. 1:22–23; 5:25).

Col. 1:19 For in him all the fullness of God was pleased to dwell. The term “fullness” here and throughout the letter recalls its use in the OT, where God “filled” the temple with his presence. Jesus not only bears God’s glory, but all that God is also dwells in him. He is fully God (see also 2:9).

Col. 1:15–20 Praise to Christ. In moving poetic language, Paul praises the lordship of Christ over creation and redemption. These verses may be part of an early Christian hymn.

Col. 1:20 to reconcile to himself all things. As “Prince of Peace” (Isa. 9:6), Jesus will ultimately defeat all rebellion against God. For believers, this means reconciliation to God as his friends. For nonbelievers and the demonic powers, this means defeat by Christ, the conquering king (see 1 Cor. 15:24–28; Rev. 19:11–21; 20:7–10). The basis for Christ’s reign of peace is the blood of his cross. The cross truly is the turning point in human and cosmic history.

Col. 1:21–22 once . . . now. Paul presents a strong contrast between the Colossians’ pre-Christian status and their favorable situation now as Christians. to present you holy and blameless. This is the same language the OT uses to describe the unblemished animals that priests brought for a sacrifice.

Col. 1:21–23 Reconciliation to God. Paul explains the meaning of reconciliation for the church.

Col. 1:23 if indeed you continue in the faith. The specific Greek phrase Paul uses here indicates that he fully expects the Colossian believers will continue in the faith. in all creation. To both Jews and Gentiles throughout the Greco-Roman world (compare v. 6).

Col. 1:24 Filling up what is lacking in Christ’s afflictions does not mean there is any deficiency in Christ’s atoning death and suffering on the cross (see Heb. 9:12, 24–26; 10:14). What was “lacking” in Christ’s afflictions was the future suffering that Paul and others will experience for the sake of the gospel. (Compare Phil. 2:30, where Paul tells the Philippians that Epaphroditus risked his life “to complete what was lacking in your service to me.”)

Col. 1:25 the stewardship from God. Paul views himself as a divinely chosen “steward” or “administrator.” This word was used widely in the Roman world for the administrator of a large household or estate. Paul’s responsibility was to make the word of God fully known.

Col. 1:26–27 The mystery refers to God’s unfolding plan for the world and for redemption through the Messiah (see 2:2; 4:3; Eph. 1:9; 3:9; 6:19). Key aspects of God’s plan were hidden for ages and generations. They were a mystery that had to be revealed by God. Similar language occurs often in the book of Daniel. At the heart of the mystery is the amazing result of the new covenant, Christ in you, the hope of glory. God himself, in the person of Christ, will be directly and personally present in the lives of his people. His presence assures them of a future life with him when he returns.

Col. 1:29 Paul is struggling with all his [Christ’s] energy to help the Colossians grow and mature in Christ.

Col. 2:1 for those at Laodicea. Laodicea was the nearest city to Colossae, only 9 miles (14.5 km) away (see note on Rev. 3:14–22). There was a close relationship between these churches.

Col. 2:2 The false teachers probably claimed special knowledge of the mysteries of God’s truth. Paul insists that Christ is God’s mystery. All understanding is found in him.

Col. 1:24–2:3 Paul’s Labor for the Gospel. Paul describes his own work for the gospel generally, and then more specifically for the Colossians.

Col. 2:3 in whom are hidden all the treasures of wisdom and knowledge. Jesus is the ultimate keeper of divine wisdom and spiritual knowledge. Compare Prov. 2:3–6.

Col. 2:4 that no one may delude you with plausible arguments. What the teacher(s) are saying sounds right, but it is still false.

Col. 2:5 good order . . . firmness. The Colossians should be like troops ready for battle.

Col. 2:6–7 you received Christ Jesus the Lord. Paul reminds the Colossians of the foundational teaching of Epaphras when they first became Christians. At the heart of this is the confession that Jesus Christ is Lord (1 Cor. 12:3).

Col. 2:8 See to it that no one takes you captive. “Takes you captive” translates a Greek word commonly used of stealing a ship’s cargo. philosophy. The Greek for this word suggests the faction’s leaders called their teaching “the philosophy.” Paul is not condemning all traditional Greek philosophical schools (for example, Platonism, Stoicism, Aristotelianism). His remarks are focused on the particular teaching at Colossae. the elemental spirits of the world. Paul likely is referring to demonic spirits.

Col. 2:9 in him the whole fullness of deity dwells bodily. Jesus is God in the flesh (see 1:15–20).

Col. 2:10 you have been filled in him. Believers share in Christ’s power and authority over every rule and authority through their union with him. Here is the letter’s main theme. The divine “fullness” is in Christ (v. 9), and believers are “filled in him.” They have everything they need in Christ. The term head is clearly used here with the sense of “authority over” (see note on 1 Cor. 11:3).

Col. 2:11 In him also you were circumcised. Paul here uses circumcision to picture a spiritual (made without hands) action. He describes it as putting off the body of the flesh. Believers no longer live in the power and under the influence of the flesh (Gal. 5:24). They have been transferred to Christ’s kingdom and live through and in him, under his lordship (Col. 1:13).

Col. 2:12–13 buried with him in baptism . . . also raised with him. . . . made alive together with him. Baptism represents an identification with Christ in his death (compare Rom. 6:4–6). It also symbolizes his resurrection (compare Eph. 2:6). Dying and rising with Christ symbolizes death to the power of sin and Satan as well as strength to live a new life (see Rom. 6:3–11).

Col. 2:14 record of debt. Paul uses this legal term to describe each person’s debt to God because of sin. God himself has mercifully resolved this debt by nailing it to the cross, where Jesus paid the penalty. The image comes from the notices posted on a cross by the Roman authorities. These declared the crime for which the criminal was being executed (see John 19:19–22).

Col. 2:15 He disarmed the rulers and authorities. On the cross, demonic powers were stripped of their power to accuse Christians before God. put them to open shame. This is the same term used in Matt. 1:19 to refer to Joseph’s unwillingness to expose Mary to public shame. The cross publicly reveals the failure of the demonic powers to defeat God’s plan of salvation through Christ (see 1 Cor. 2:6–8).

Col. 2:16 food and drink . . . a festival or a new moon or a Sabbath. The false teacher(s) claimed that some Jewish ceremonies were essential for spiritual advancement. On “new moon,” see note on Num. 28:11–15.

Col. 2:17 a shadow of the things to come. The old covenant ceremonies pointed to a future reality that was fulfilled in the Lord Jesus Christ (compare Heb. 10:1). Thus Christians are no longer under the Mosaic covenant (see Rom. 6:14–15; 2 Cor. 3:4–18; Gal. 3:15–4:7).

Col. 2:18 Paul lists a variety of ways the false teachers had tried to disqualify the genuine believers in Colossae. asceticism. Paul probably had in mind fasting and perhaps the rules mentioned in v. 21. worship of angels. Asking angels for help and protection from evil spirits.

Col. 2:19 not holding fast to the Head. The false teacher at Colossae has not maintained contact with Christ. Thus the teacher has become influenced by evil spirits (see v. 8). On the church as a body, see Rom. 12:5–8; 1 Corinthians 12; Eph. 4:4, 12–16.

Col. 2:20 the elemental spirits. See note on v. 8.

Col. 2:21 “Do not handle, Do not taste, Do not touch.” Specific rules the teacher of the false philosophy insists the Colossians must obey. God does not give these rules; under the new covenant, the food a person eats is not important in his or her spiritual life (see Mark 7:18–19).

Col. 2:4–23 The Dangerous Teaching at Colossae. Paul delivers a series of warnings about the teaching that threatens the Colossian church. In doing so, he also provides important teaching on the Christians’ new identity in Christ. This will help them resist the false teachers’ arguments and live in a way that pleases the Lord.

Col. 2:23 severity to the body. The fasting and rules that were part of the behavior encouraged by “the philosophy.” It may also have included forms of self-mutilation similar to what was practiced in some of the local cults.

Col. 3:1–2 raised with Christ. See 2:13–14. Christ is now seated at the right hand of God (Ps. 110:1; Eph. 1:20). He has a position of authority. He makes requests to the Father for believers.

Col. 3:3 your life is hidden with Christ in God. Paul uses Isaiah and the Psalms to express the security of believers as they trust in Christ (Isa. 49:2; Ps. 27:5–6; 31:19–20).

Col. 3:1–4 The Proper Focus: Christ and the Life Above. This section is a bridge to Paul’s appeals to live in a way that pleases the Lord.

Col. 3:5 Put to death. Because believers have died with Christ (2:20; 3:3), they can overcome sinful practices (Rom. 6:11; 8:13). sexual immorality. Every kind of sexual activity outside of marriage. which is idolatry. Greed, sexual sin, and other vices can take God’s place as a focus of devotion.

Col. 3:6 the wrath of God is coming. The OT prophets spoke of the approaching day of the Lord as a time of wrath (e.g., Zeph. 1:14–15). God will hold everyone accountable for his or her actions.

Col. 3:8 put them all away. Paul lists five more vices (see v. 5) that Christians need to renounce. These are all related to relationships among believers.

Col. 3:9–10 seeing that you have put off the old self . . . and have put on the new self. The Greek grammar indicates that this is an event that has already taken place. A change of identity has already occurred in believers’ lives. Now they must bring their behavior into line with their new identity (see also Rom. 6:6; Eph. 4:24). Being renewed indicates that the transformation of Christians is an ongoing process.

Col. 3:11 Here there is not Greek and Jew. There are no distinctions of status or race among the new covenant people (see Gal. 3:28). Scythian. A people group living along the northern coast of the Black Sea. To the Greeks, the Scythians were violent, uneducated, uncivilized, and inferior. Jesus, who is all, and in all, binds all Christians together in equality.

Col. 3:13 forgiving each other . . . as the Lord has forgiven you. See Matt. 6:14–15.

Col. 3:14 Above all else, Christians are called on to love one another (see 1 Corinthians 13). Binds . . . together seems to suggest that love unites all the virtues.

Col. 3:16 The word of Christ probably refers to the teaching about Christ as well as his own words. Both were part of the oral traditions passed on to early believers. Psalms and hymns and spiritual songs (see note on Eph. 5:19) is one way of teaching and admonishing. These were particularly important in the oral culture of Paul’s day.

Col. 3:12–17 Paul calls the Colossians to a holy lifestyle, consistent with their new identity.

Col. 3:18 Wives, submit to your husbands. It was typical in Roman households to tell wives to “obey.” Paul appeals to them to “submit,” based on his conviction that men have a God-given leadership role in the family (see Eph. 5:22–33). However, Paul is not simply telling wives to follow the cultural patterns of the day; he tells them to live as is fitting in the Lord. Seven times in Col. 3:18–4:1, Paul bases his instructions on “in the Lord” or an equivalent term. Everything must be evaluated in light of Christ and his teaching.

Col. 3:19 do not be harsh with them. Violence, threats, and unkind words are not acceptable in a Christian home. Husbands are called to love their wives as Christ loved the church (Eph. 5:25).

Col. 3:20 Paul’s words to children reflect the fifth commandment (Ex. 20:12).

Col. 3:21 do not provoke your children. A father’s negative emotions and actions can cause a child to be discouraged (see Eph. 6:4).

Col. 3:22–25 Bondservants, obey in everything those who are your earthly masters. God has ordered family relationships from creation, and Paul’s instructions on marriage represent the perfect will of God. On the other hand, the kind of servitude practiced in the first century was seldom in keeping with God’s will. The Scriptures address the situation without supporting it (see notes on 1 Cor. 7:21; Eph. 6:5; 1 Tim. 1:10). Both Testaments condemn the evil of human trafficking. There were many bondservants at Colossae. Paul treats them with dignity and appeals to them to honor Christ in their hearts, work, and behavior. Philemon (see the book of Philemon) was a wealthy Colossian who benefited from the labors of his bondservant Onesimus. The principles of Col. 3:22–4:1 apply to employers and employees today.

Col. 3:18–4:1 Paul gives special instructions for the members of a Christian household. He addresses wives and husbands, children and fathers, and slaves (or bondservants) and masters. It is important to note that he treats women, children, and bondservants as equal with the male members of the Christian household. See Eph. 5:22–6:9. On bondservants, see ESV Preface.

Col. 4:1 treat your bondservants justly and fairly. Paul does not approve of the Roman system of servitude. Instead, he provides instructions to believing masters and servants regarding their relationship to each other in the Lord (see note on Eph. 6:5). On bondservants, see ESV Preface.

Col. 4:3–4 that God may open to us a door for the word. Paul asks the Colossians to pray that he will have opportunities to share the good news of Jesus Christ (Eph. 6:18–20; 2 Thess. 3:1). to declare the mystery. See note on Col. 1:26–27.

Col. 3:5–4:6 Instructions on Living the Christian Life. Christians have died and risen with Christ. They have the hope of a future life with him. Paul encourages the Colossians to continue eliminating sinful behaviors from their lives and continue increasing in Christian virtues.

Col. 4:5–6 seasoned with salt. Compare Matt. 5:13. The metaphor suggests giving a powerful and attractive testimony to non-Christians.

Col. 4:7–8 Tychicus was a native of Asia Minor. He was a member of Paul’s ministry team (Acts 20:4). He will carry this letter, as well as Ephesians and Philemon (see Eph. 6:21–22), and bring them news about Paul.

Col. 4:9 Onesimus. This was Philemon’s converted bondservant (see notes on Philemon).

Col. 4:10–11 Mark the cousin of Barnabas. This is the same person as “John Mark.” He went with Paul on his first missionary journey, but suddenly left (Acts 13:13). Paul and Barnabas had a disagreement about taking him again (Acts 15:39). Paul’s view of Mark has changed, probably because Mark has changed. Now Mark ministers with Paul again. Jesus who is called Justus is otherwise unknown. men of the circumcision. Jewish Christians.

Col. 4:13 in Laodicea and in Hierapolis. Towns near Colossae in the Lycus Valley (on Laodicea, see 2:1). Both churches had close relationships with the church at Colossae.

Col. 4:14 Luke the beloved physician is the same Luke who wrote Luke and Acts (see 2 Tim. 4:11; Philem. 24). He went with Paul on some of his journeys. He was apparently with Paul during his imprisonments in Caesarea and Rome. Since Luke is not identified among “the only men of the circumcision” (Col. 4:9–11), he was probably a Gentile. Demas later deserted Paul (2 Tim. 4:10).

Col. 4:15 Nympha and the church in her house. On house churches, see note on 1 Cor. 16:19.

Col. 4:16 when this letter has been read among you. Public reading in the churches points to the authority of Paul’s letters. It also assumes they were written to be understood by ordinary believers. The letter from Laodicea probably refers to a letter Paul wrote to Laodicea that is now lost.

Col. 4:7–17 Personal Greetings and Instructions. After praising the “letter carriers,” Paul sends greetings from the ministry associates who are with him during his imprisonment.

Col. 4:17 Archippus may have been the son of Philemon and Apphia (see Philem. 2).

Col. 4:18 Closing. Paul ends his letter by asking the Colossian Christians to pray for him. I, Paul, write this greeting with my own hand. Timothy has probably been Paul’s secretary to this point (see 1:1). Paul now signs the letter personally (compare 1 Cor. 16:21; 2 Thess. 3:17).