• A. INTRODUCTION (1:1-12)

  • Paul’s introductory greeting (1:1, 2)

  • Paul thanks God for the Colossians’ faith (1:3-8)

  • Paul prays that the Colossians grow spiritually in order to walk worthily of Jehovah (1:9-12)

• B. CHRIST’S CENTRAL ROLE IN THE OUTWORKING OF GOD’S PURPOSE (1:13-23)

  • Spirit-anointed Christians transferred by God into the kingdom of his beloved Son (1:13, 14)

  • Christ Jesus is the firstborn of all creation and the one God used to create all other things (1:15-17)

  • Christ is “the one who is first in all things” and through whom all things are reconciled to God (1:18-20)

  • Reconciled Christians need to continue in the faith (1:21-23)

• C. PAUL’S STEWARDSHIP TO MAKE KNOWN THE SACRED SECRET (1:24–2:5)

  • Paul works hard to fulfill his stewardship for the benefit of the Colossian congregation (1:24–2:1)

  • The accurate knowledge about God’s sacred secret, Christ (2:2, 3)

  • Warning against deceptive teachings (2:4, 5)

• D. HOW TO GO ON WALKING IN UNION WITH CHRIST (2:6-23)

  • Christians need to be rooted and built up in Christ, as well as stabilized in the faith (2:6, 7)

  • Beware of empty deception; the fullness dwells in Christ (2:8-12)

  • God has nailed the handwritten document to the torture stake (2:13-15)

  • The “shadow of the things to come” replaced by “the reality” that “belongs to the Christ” (2:16, 17)

  • “Let no man deprive you of the prize” (2:18-23)

• E. PUT ON THE NEW PERSONALITY, AND SUBMIT TO CHRIST’S AUTHORITY (3:1–4:6)

  • “Keep your minds fixed on the things above” (3:1-4)

  • Deaden unclean desires of the flesh; put away wrong attitudes and speech (3:5-11)

  • “Clothe yourselves with love, . . . a perfect bond of union” (3:12-14)

  • “Let the peace of the Christ rule in your hearts” (3:15-17)

  • Advice to Christian households (3:18–4:1)

  • “Persevere in prayer” (4:2-4)

  • Walk in wisdom toward those outside the congregation (4:5, 6)

• F. CONCLUDING REMARKS AND GREETINGS (4:7-18)

  • Tychicus and Onesimus sent to Colossae to give a report from Rome (4:7-9)

  • Paul and his coworkers send greetings (4:10-17)

  • Paul’s concluding greeting and wishes (4:18)

1 Paul, an apostle of Christ Jesus through God’s will, and Timothy+ our brother, 2 to the holy ones and faithful brothers in union with Christ at Co·losʹsae:

May you have undeserved kindness and peace from God our Father.

3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you, 4 since we heard of your faith in Christ Jesus and the love you have for all the holy ones 5 because of the hope that is being reserved for you in the heavens.+ You previously heard about this hope through the message of truth of the good news+ 6 that has come to you. Just as the good news is bearing fruit and increasing in all the world,+ so it is also doing among you from the day you heard and accurately knew the undeserved kindness of God in truth. 7 That is what you have learned from our beloved fellow slave Epʹa·phras,+ who is a faithful minister of the Christ on our behalf. 8 He also made known to us your love in a spiritual way.

9 That is also why from the day we heard of it, we have never stopped praying for you and asking* that you may be filled with the accurate knowledge+ of his will in all wisdom and spiritual comprehension,+ 10 so as to walk worthily of Jehovah+ in order to please him fully as you go on bearing fruit in every good work and increasing in the accurate knowledge of God;+ 11 and may you be strengthened with all power according to his glorious might+ so that you may endure fully with patience and joy,+ 12 as you thank the Father, who made you qualify to share in the inheritance of the holy ones+ in the light.

13 He rescued us from the authority of the darkness+ and transferred us into the kingdom of his beloved Son, 14 by means of whom we have our release by ransom, the forgiveness of our sins.+ 15 He is the image of the invisible God,+ the firstborn of all creation;+ 16 because by means of him all other things were created in the heavens and on the earth, the things visible and the things invisible,+ whether they are thrones or lordships or governments or authorities. All other things have been created through him+ and for him. 17 Also, he is before all other things,+ and by means of him all other things were made to exist, 18 and he is the head of the body, the congregation.+ He is the beginning, the firstborn from the dead,+ so that he might become the one who is first in all things; 19 because God was pleased to have all fullness to dwell in him,+ 20 and through him to reconcile to himself all other things+ by making peace through the blood+ he shed on the torture stake, whether the things on the earth or the things in the heavens.

21 Indeed, you who were once alienated and enemies+ because your minds were on the works that were wicked, 22 he has now reconciled by means of that one’s fleshly body through his death,+ in order to present you holy and unblemished and open to no accusation before him+— 23 provided, of course, that you continue in the faith,+ established on the foundation+ and steadfast,+ not being shifted away from the hope of that good news that you heard and that was preached in all creation under heaven.+ Of this good news I, Paul, became a minister.+

24 I am now rejoicing in my sufferings for your sake,+ and I am undergoing the tribulations of the Christ that are yet lacking in my flesh in behalf of his body,+ which is the congregation.+ 25 I became a minister of this congregation in accord with the stewardship+ from God that was given to me in your behalf to preach the word of God fully, 26 the sacred secret+ that was hidden from the past systems of things+ and from the past generations. But now it has been revealed to his holy ones,+ 27 to whom God has been pleased to make known among the nations the glorious riches of this sacred secret,+ which is Christ in union with you, the hope of his glory.+ 28 He is the one we are proclaiming, admonishing everyone and teaching everyone in all wisdom, so that we may present every person complete in union with Christ.+ 29 To this end I am indeed working hard, exerting myself with his strength that is operating powerfully within me.+

2 For I want you to realize how great a struggle I am having in your behalf and in behalf of those at La·o·di·ceʹa+ and in behalf of all those who have not personally seen me. 2 This is so that their hearts may be comforted+ and that they may be harmoniously joined together in love+ and may have all the riches that result from the full assurance of their understanding, in order to gain an accurate knowledge of the sacred secret of God, namely, Christ.+ 3 Carefully concealed in him are all the treasures of wisdom and of knowledge.+ 4 I am saying this so that no one may delude* you with persuasive arguments. 5 Though I am absent in body, I am with you in spirit, rejoicing to see your good order+ and the firmness of your faith in Christ.+

6 Therefore, just as you have accepted Christ Jesus the Lord, go on walking in union with him,+ 7 being rooted and built up in him+ and being stabilized in the faith,+ just as you were taught, and overflowing with thanksgiving.+

8 Look out that no one takes you captive by means of the philosophy and empty deception+ according to human tradition, according to the elementary things of the world+ and not according to Christ; 9 because it is in him that all the fullness of the divine quality dwells bodily.+ 10 So you have acquired a fullness by means of him, the one who is the head of all government and authority.+ 11 By your relationship with him, you were also circumcised with a circumcision performed without hands by stripping off the fleshly body,+ by the circumcision that belongs to the Christ.+ 12 For you were buried with him in his baptism,+ and by your relationship with him you were also raised up+ together through your faith in the powerful work of God, who raised him up from the dead.+

13 Furthermore, though you were dead in your trespasses and in the uncircumcised state of your flesh, God made you alive together with him.+ He kindly forgave us all our trespasses+ 14 and erased the handwritten document+ that consisted of decrees+ and was in opposition to us.+ He has taken it out of the way by nailing it to the torture stake.+ 15 He has stripped the governments and the authorities bare and has publicly exhibited them as conquered,+ leading them in a triumphal procession by means of it.

16 Therefore, do not let anyone judge you about what you eat and drink+ or about the observance of a festival or of the new moon+ or of a sabbath.+ 17 Those things are a shadow of the things to come,+ but the reality* belongs to the Christ.+ 18 Let no man deprive you of the prize+ who takes delight in a false humility and a form of worship of the angels, “taking his stand on” the things he has seen. He is actually puffed up without proper cause by his fleshly frame of mind, 19 and he is not holding fast to the head,+ to the one through whom the whole body is supplied and harmoniously joined together by means of its joints and ligaments and made to grow with the growth that is from God.+

20 If you died together with Christ with respect to the elementary things of the world,+ why do you live as if still part of the world by further subjecting yourselves to the decrees:+ 21 “Do not handle, nor taste, nor touch,” 22 referring to things that all perish with their use, according to the commands and teachings of men?+ 23 Although those things have an appearance of wisdom in a self-imposed form of worship and a false humility, a harsh treatment of the body,+ they are of no value in combating the satisfying of the flesh.

3 If, however, you were raised up with the Christ,+ go on seeking the things above, where the Christ is seated at the right hand of God.+ 2 Keep your minds fixed on the things above,+ not on the things on the earth.+ 3 For you died, and your life has been hidden with the Christ in union with God. 4 When the Christ, our life,+ is made manifest, then you also will be made manifest with him in glory.+

5 Deaden, therefore, your body members+ that are on the earth as respects sexual immorality, uncleanness, uncontrolled sexual passion,+ hurtful desire, and greediness, which is idolatry. 6 On account of those things the wrath of God is coming.+ 7 That is how you too used to conduct yourselves* in your former way of life.*+ 8 But now you must put them all away from you: wrath, anger, badness,+ abusive speech,+ and obscene talk+ out of your mouth. 9 Do not lie to one another.+ Strip off the old personality+ with its practices, 10 and clothe yourselves with the new personality,+ which through* accurate knowledge is being made new according to the image of the One who created it,+ 11 where there is neither Greek nor Jew, circumcision nor uncircumcision, foreigner, Scythʹi·an, slave, or freeman; but Christ is all things and in all.+

12 Accordingly, as God’s chosen ones,+ holy and loved, clothe yourselves with the tender affections of compassion,+ kindness, humility,+ mildness,+ and patience.+ 13 Continue putting up with one another and forgiving one another freely+ even if anyone has a cause for complaint against another.+ Just as Jehovah freely forgave you, you must also do the same.+ 14 But besides all these things, clothe yourselves with love,+ for it is a perfect bond of union.+

15 Also, let the peace of the Christ rule in your hearts,+ for you were called to that peace in one body. And show yourselves thankful. 16 Let the word of the Christ reside in you richly in all wisdom. Keep on teaching and encouraging one another with psalms,+ praises to God, spiritual songs sung with gratitude,* singing in your hearts to Jehovah.+ 17 Whatever it is that you do in word or in deed, do everything in the name of the Lord Jesus, thanking God the Father through him.+

18 You wives, be in subjection to your husbands,+ as it is becoming in the Lord. 19 You husbands, keep on loving your wives+ and do not be bitterly angry* with them.+ 20 You children, be obedient to your parents in everything,+ for this is well-pleasing to the Lord. 21 You fathers, do not be exasperating your children,+ so that they do not become downhearted. 22 You slaves, be obedient in everything to those who are your human masters,+ not only when they are watching, just to please men, but with sincerity of heart, with fear of Jehovah. 23 Whatever you are doing, work at it whole-souled as for Jehovah,+ and not for men, 24 for you know that it is from Jehovah you will receive the inheritance as a reward.+ Slave for the Master, Christ. 25 Certainly the one who does wrong will be repaid for the wrong he has done,+ and there is no partiality.+

4 You masters, treat your slaves in a righteous and fair way, knowing that you also have a Master in heaven.+

2 Persevere in prayer,+ remaining awake in it with thanksgiving.+ 3 At the same time, pray also for us,+ that God may open a door for the word so that we can declare the sacred secret about the Christ, for which I am in prison bonds,+ 4 and that I may proclaim it as clearly as I ought to.

5 Go on walking in wisdom toward those on the outside, making the best use of your time.+ 6 Let your words always be gracious, seasoned with salt,+ so that you will know how you should answer each person.+

7 Tychʹi·cus,+ my beloved brother and faithful minister and fellow slave in the Lord, will tell you all the news about me. 8 I am sending him to you so that you will know how we are and that he may comfort your hearts. 9 He is coming along with O·nesʹi·mus,+ my faithful and beloved brother, who is from among you; they will tell you all the things happening here.

10 Ar·is·tarʹchus,+ my fellow captive, sends you his greetings, and so does Mark,+ the cousin of Barʹna·bas+ (concerning whom you received instructions to welcome him+ if he comes to you), 11 and Jesus who is called Justus, who are of those circumcised. Only these are my fellow workers for the Kingdom of God, and they have become a source of great comfort to me. 12 Epʹa·phras,+ a slave of Christ Jesus who is from among you, sends you his greetings. He is always exerting himself in your behalf in his prayers, so that you may finally stand complete and with firm conviction in all the will of God. 13 For I bear him witness that he makes great efforts in your behalf and in behalf of those in La·o·di·ceʹa and Hi·e·rapʹo·lis.

14 Luke,+ the beloved physician, sends you his greetings, and so does Deʹmas.+ 15 Give my greetings to the brothers in La·o·di·ceʹa and to Nymʹpha and to the congregation at her house.+ 16 And when this letter has been read among you, arrange for it also to be read+ in the congregation of the La·o·di·ceʹans and for you also to read the one from La·o·di·ceʹa. 17 Also, tell Ar·chipʹpus:+ “Pay attention to the ministry that you accepted in the Lord, in order to fulfill it.”

18 Here is my greeting, Paul’s, in my own hand.+ Keep my prison bonds+ in mind. The undeserved kindness be with you.

Title

To the Colossians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easy to identify the books.​—See study note on 1Co Title.

1:1

Paul . . . and Timothy our brother: Or “From Paul . . . and Timothy our brother.” Paul is the writer of this letter to the Colossians, but he includes Timothy in the opening greeting. Timothy was with Paul in Rome when this letter was written, during Paul’s first imprisonment about 59-61 C.E. Paul calls Timothy “our brother,” referring to their spiritual relationship. It appears that like Paul, Timothy endured imprisonment in Rome sometime within this period.​—Php 2:19; Heb 13:23.

an apostle of Christ Jesus: See study note on Ro 1:1.

1:2

the holy ones: See study note on Ro 1:7.

Colossae: A city in SW Asia Minor that in Paul’s day was in the Roman province of Asia. (See Glossary, “Asia”; App. B13.) Its location in the Lycus River valley put it on a major trade route that connected cities on the Aegean Coast with cities to the E. By the first century C.E., neighboring Laodicea and Hierapolis had also become major cities in this region. Colossae continued to be a well-known textile center, noted for its fine wool dyed a reddish-purple, a color that was called colossinus. The remains of the ancient city, located 4 km (2.5 mi) from the Turkish town of Honaz, have not yet been excavated.

May you have undeserved kindness and peace from God our Father: See study note on Ro 1:7.

1:3

We always thank God . . . when we pray for you: Or possibly, “We thank God . . . always praying for you.” Some Bibles connect “always” to “thank God,” while other Bibles connect it to “pray.” The Greek text may be understood either way.

1:7

Epaphras: A faithful minister in Colossae who visited the apostle Paul in Rome during Paul’s first imprisonment there. It appears that at the time of writing his letter to the Colossians, the apostle had not visited Colossae (Col 2:1) and that Epaphras was instrumental in establishing the congregation there (Col 1:6-8; 4:12, 13). The name Epaphras is an abbreviation of Epaphroditus. However, Epaphras is not to be confused with Epaphroditus from Philippi. (Php 2:25) Epaphras from Colossae is also mentioned at Phm 23.

minister: See study notes on Mt 20:26; 1Co 3:5.

1:8

in a spiritual way: Lit., “in spirit.” This expression describes the kind of love shown by the Colossian Christians. It is the unselfish, principled love that God’s holy spirit produces in people who submit to its influence.​—Ga 5:22.

1:9

the accurate knowledge: In this context, the expression “the accurate knowledge” appears twice, here and in the following verse. Paul prays that the Colossian Christians may be filled with accurate knowledge about God and His will.​—For a discussion of the Greek term rendered “accurate knowledge,” see study note on Eph 4:13.

spiritual comprehension: That is, an understanding of spiritual things imparted by God’s spirit. It includes “the accurate knowledge of [God’s] will.” The person with such spiritual understanding sees things as Jehovah does.

1:10

to walk worthily of Jehovah: The expression “to walk” is here used figuratively in the sense of living one’s life or conducting oneself. A number of times in his letters, Paul uses the expression “to walk” with a figurative meaning. (Ga 5:16; Eph 5:2; Php 3:17; Col 2:6; 3:7; 4:5; 1Th 2:12; 4:1) One reference work says that in such contexts, this term refers to the “walk of life.” Such usage has its background in the Hebrew Scriptures. One example is found at 2Ki 20:3, where King Hezekiah said: “I beg you, O Jehovah, remember, please, how I have walked before you faithfully.” So to walk worthily of Jehovah means to live in a way that reflects well on his name and is in agreement with his righteous standards. At 1Th 2:12, Paul uses a similar phrase.​—For the use of the divine name in this verse, see App. C3 introduction; Col 1:10.

1:13

the authority of the darkness: Or “the power (domain) of darkness.” Jesus similarly spoke of “the authority of darkness” governing his opposers when he was arrested on the night before his execution. (See study note on Lu 22:53.) Here Paul stresses the spiritual darkness that envelops the system of things under Satan’s control.​—Eph 4:18; 6:12; compare 2Co 4:4 and study note.

transferred: Paul here says that Christians were rescued from darkness and were now in a better place. He uses a Greek word that can also mean “transplanted.” (1Co 13:2 and study note.) The same Greek word was sometimes used by non-Biblical writers regarding the transfer of entire populations from one land to another. Paul reminds the Colossian Christians how blessed they are to have been lifted out of Satan’s dark domain and transferred to a vastly better kingdom.

the kingdom of his beloved Son: Paul here speaks of a kingdom that was then in existence, since the verse shows that Christians had already been transferred into it. This kingdom is therefore different from the heavenly Messianic Kingdom, which the Bible shows would not be established until well after Paul’s day. (1Co 6:9, 10; Eph 5:5 and study note; 2Pe 1:10, 11; Re 11:15; 12:10; compare Lu 19:11, 12, 15.) So Paul is referring to a different “kingdom,” one made up of spirit-anointed Christians who are prospective heirs of the heavenly Kingdom. (Jas 2:5) Christ became King, or Ruler, of that kingdom at Pentecost 33 C.E. That spiritual kingdom will exist on earth until the last one of the anointed is taken to heaven. After such spirit-begotten Christians receive their heavenly reward, they will no longer be earthly subjects of the spiritual kingdom of Christ; rather, they will be kings with Christ in heaven.​—Re 5:9, 10.

1:15

the firstborn of all creation: That is, the first creation by Jehovah God. Six of the eight occurrences of the Greek term for “firstborn” (pro·toʹto·kos) in the Christian Greek Scriptures refer to Jesus. The usual Scriptural meaning of the term “firstborn” is the one born first in order of time, such as a firstborn child. Because Jesus was “the firstborn” child of Mary, he was presented at the temple in accordance with Jehovah’s Law. (Lu 2:7, 22, 23; Mt 1:25) At Col 1:18 (see study note), the same Greek word is used of Jesus, “the firstborn from the dead,” that is, first in order of time. (Compare Ro 8:29.) Likewise, in the Hebrew Scriptures, the expression “firstborn” is most often used in the sense of “the oldest son of a father.” The same Greek word occurs in the Septuagint at Ge 49:3, where Jacob says: “Reuben, you are my firstborn.” (See Glossary, “Firstborn.”) Some who claim that Jesus was not created say that “firstborn” here means one who is preeminent in rank, not part of the creation, and they render the phrase “the firstborn over all creation.” While it is true that Jesus is preeminent in relation to all other creatures, there is no basis for the assertion that the term “firstborn” here takes on a meaning other than its usual one. A similar statement at Re 3:14 calls Jesus “the beginning of the creation by God,” confirming that here “firstborn of all creation” is used in the sense of being the first one created by God.

1:16

by means of him all other things were created: God used “his beloved Son” (Col 1:13) in creating the things “in the heavens and on the earth, the things visible and the things invisible.” This would include the millions of other spirit sons in Jehovah God’s heavenly family, as well as the physical universe. (Ge 1:1; Da 7:9, 10; Joh 1:3; Re 5:11) Jesus was Jehovah’s firstborn Son and the only one created directly by God. (Heb 1:6; see study notes on Joh 1:14 and Col 1:15.) Logically, it was to this firstborn Son that Jehovah said: “Let us make man in our image, according to our likeness.”​—Ge 1:26.

all other things: A literal rendering of the Greek text would be “all things.” (Compare Kingdom Interlinear.) However, such a rendering could give the impression that Jesus was not created but was the Creator himself. And that idea would not agree with the rest of the Bible, including the preceding verse, which calls Jesus “the firstborn of all creation.” (Col 1:15; compare Re 3:14, where Jesus is called “the beginning of the creation by God.”) Also, the Greek word for “all” can in some contexts have the meaning “all other,” as for example at Lu 13:2 (“all other”); Lu 21:29 (“all the other”); Php 2:21 (“all the others”). This agrees with Paul’s inspired teaching found at 1Co 15:27: “God ‘subjected all things under his [Christ’s] feet.’ But when he says that ‘all things have been subjected,’ it is evident that this does not include the One who subjected all things to him.” So both the Bible’s teachings as a whole and the probable meaning of the Greek word used here support the rendering “all other things.”​—Compare study note on Php 2:9.

thrones or lordships or governments or authorities: Here Paul refers to positions of authority within Jehovah’s administrative arrangement. Such positions exist among God’s human servants and, as indicated here, also among his perfect spirit creatures. (Ezr 10:15-17; Isa 6:2; 1Co 6:3; Eph 3:10; Heb 13:17; Jude 8, 9) These positions were not simply permitted by Jehovah; rather, they were created by God. He is the Source of these arrangements, and his Son was the active agent in setting them up. The positions of authority mentioned in this verse were “created through him [Jesus] and for him,” and therefore they cannot refer to human governments.

created through him and for him: Although God’s firstborn Son, Jesus, is here said to have been involved in the creation of all things, the Scriptures do not call him the Creator. The preceding verse says that he is “the firstborn of all creation,” and at Re 3:14, he is called “the beginning of the creation by God.” After his own creation, Jesus, personified as “wisdom” in Proverbs chapter 8, became Jehovah’s “master worker.” (Pr 8:1, 22, 30) Jesus’ involvement with creation is described at Pr 8:22-31, which says that Jehovah’s master worker “rejoiced over [God’s] habitable earth, and . . . was especially fond of the sons of men [or, “mankind”].” It is in this sense that Col 1:16 says: “All other things have been created through him and for him.”

1:18

the head of the body, the congregation: Both in his letter to the Colossians and in the one to the Ephesians, Paul likens the Christian congregation to a “body,” of which Christ is the head. (Eph 1:22, 23) According to one reference work, this metaphor “suggests not only vital union with the Head, but that the will of the Head is exercised through the members. They are His instruments.” Jesus is also the head, or ruler, of the kingdom that Paul calls “the kingdom of [God’s] beloved Son.”​—Col 1:13 and study note.

He is . . . the firstborn from the dead: Bible accounts tell of other humans who were resurrected prior to Jesus, but he was the first to be raised from the dead to endless life. His resurrection was “in the spirit” (1Pe 3:18) to a higher position than the one he held in the heavens before coming to earth. He was granted immortality and incorruption, which no human of flesh and blood can have. Jesus was “exalted above the heavens,” and in all the universe, he is second only to Jehovah God. (Heb 7:26; 1Co 15:27; Php 2:9-11) He was resurrected by Jehovah God himself!​—Ac 3:15; 5:30; Ro 4:24; 10:9.

1:19

to have all fullness to dwell in him: Jesus Christ is the key figure in the fulfilling of God’s purpose, and he occupies the foremost place in the congregation. In addition to “the blood he shed on the torture stake” to reconcile mankind (Col 1:20), Jesus provides everything (“all fullness”) that Christians need for guidance and instruction. Jesus is also the very embodiment of divine qualities, including wisdom. His example and teachings are perfect, lacking nothing that must be supplemented by human philosophies and traditions. (Col 2:8-10) Hence, he is the one to whom Christians look as their Exemplar and source of instruction.

1:20

to reconcile to himself: The Greek verb here rendered “to reconcile” has the basic meaning “to change; to exchange.” It came to mean “to change from hostility to a friendly relationship.” Paul here explains that the reconciliation is accomplished “through the blood he [Jesus] shed on the torture stake.” By this means, mankind will be brought back into harmony with God. This change will allow the relationship between God and man to be friendly again.​—See study notes on Ro 5:10; 2Co 5:18, 19.

torture stake: Or “execution stake.”​—See Glossary.

the things on the earth or the things in the heavens: Paul here describes those who are reconciled by means of the blood Christ shed on the torture stake. “The things in the heavens” are the spirit-anointed Christians, called to reign with Christ in heaven. They are “partakers of the heavenly calling” (Heb 3:1) and are “to rule as kings over the earth” as joint heirs with Christ in God’s Kingdom (Re 5:9, 10). “The things on the earth” are humans who are reconciled to God and who will live on earth as subjects of this heavenly Kingdom.​—Ps 37:29; see study note on Eph 1:10.

1:23

was preached in all creation under heaven: Paul is not indicating that the good news had literally reached every land around the globe. Rather, he is describing in broad terms how far the good news had spread. (Ro 1:8; Col 1:6) By the time Paul wrote his letter to the Colossians, the Kingdom message was widely known throughout the Roman Empire and beyond. In fact, nearly 30 years before that time, Jews and proselytes who embraced Christianity at Pentecost 33 C.E. carried the message at least as far as Parthia, Elam, Media, Mesopotamia, Arabia, Asia Minor, the parts of Libya toward Cyrene, and Rome​—encompassing the world known to Paul’s readers. (Ac 2:1, 8-11, 41, 42) However, Paul’s own words in Romans chapter 15 show that his statement was not meant to be taken literally. There he stated that the good news had not yet been preached in the then “untouched territory” of Spain.​—Ro 15:20, 23, 24.

1:24

his body, which is the congregation: See study note on Col 1:18.

1:26

the sacred secret: The term “sacred secret” is mentioned several times in Paul’s letter to the Colossians.​—Col 1:27; 2:2; 4:3; see study notes on Mt 13:11; 1Co 2:7; Eph 1:9.

the past systems of things: Or “the past ages.”​—See Glossary, “System(s) of things.”

1:28

complete: Or “mature; perfect.”​—Compare 1Co 2:6 and ftn.

2:1

Laodicea: A wealthy city in the western part of Asia Minor (near modern Denizli, Türkiye) about 18 km (11 mi) from Colossae and about 150 km (90 mi) from Ephesus. (See App. B13.) The city was situated in the fertile Lycus River valley at the junction of major trade routes. This verse indicates that Paul had not preached the good news in Laodicea. Yet, the Kingdom message reached the area (Ac 19:10), and a congregation was formed in Laodicea as well as in nearby Colossae and in Hierapolis (Col 4:13, 15, 16). The Scriptures mention the city of Laodicea only in the books of Colossians and Revelation.​—Re 1:11; 3:14.

personally seen me: Or “met me face-to-face.” Lit., “seen my face in the flesh.”​—See study note on Ro 3:20.

2:2

the sacred secret of God, namely, Christ: God’s sacred secret centers on what Paul calls “the sacred secret about the Christ.” (Col 4:3) However, this sacred secret has many facets.​—See study notes on Mt 13:11; 1Co 2:7; Eph 1:9.

2:3

Carefully concealed in him: Because of the important role that Jehovah God has given His Son in the outworking of His purposes, it could be said that all the treasures of wisdom and of knowledge are concealed in him. Saying that they are “concealed” does not mean that such precious wisdom and knowledge are beyond comprehension for humans. However, a person needs to exercise faith in Jesus Christ as God’s Son in order to understand the real meaning of the Scriptures. (Mt 13:11) Jesus’ teachings opened up the minds of his followers to learn wonderful truths never before understood, including how his own life and ministry fulfilled Bible prophecy. (Lu 24:25-27, 32) He also revealed his Father to humans to help them to come to know God better than they had ever known him before. (Lu 10:22) Because Jesus is God’s firstborn Son, he knows the Father and his ways better than anyone else does.​—Col 1:15, 16, 18.

2:7

being rooted: In this verse, Paul uses three different word pictures to describe how a Christian should “go on walking in union with” Christ. (Col 2:6) With the first one, he emphasizes that Christians should be as firm as a tree with deep, strong roots.​—See study note on Eph 3:17.

built up in him: That is, in Jesus Christ. With this word picture, Paul emphasizes that a Christian should be as solid as a building that rests on a good foundation.​—See study note on Eph 3:17.

being stabilized in the faith: This is the third phrase describing how a Christian should “go on walking in union with” Christ. (Col 2:6) After using word pictures from agriculture (“being rooted”) and architecture (“built up”), Paul uses vocabulary from the commercial and legal fields. The Greek word for “being stabilized” has legal connotations and can also be rendered “to verify; to make firm; to guarantee.” (Ro 15:8; 1Co 1:8; 2Co 1:21) One lexicon renders this expression “confirmed in faith.” Paul uses a related Greek noun in his letter to the Christians in Philippi when referring to “legally establishing” the good news. (Php 1:7) As Christians take in accurate knowledge of God, they acquire additional reasons to see that their faith in him is well-founded.

2:8

takes you captive: Or “carries you off as his prey.” One lexicon defines the Greek word as “to gain control of by carrying off as booty, make captive of.” It continues, “in imagery of carrying someone away [from] the truth into the slavery of error.”

the philosophy: The Greek word phi·lo·so·phiʹa, which occurs only here in the Christian Greek Scriptures, literally means “love of wisdom.” In Paul’s day, this word had broad usage. It commonly referred to many groups and schools of thought, including religious ones. In the only recorded interchange between Paul and Greek philosophers, the discussion centered on religious issues. (Ac 17:18-31) Various schools of philosophy were active in the eastern part of the Roman Empire, where Colossae was located. Both the context and the grammatical construction of Col 2:8 indicate that Paul was particularly concerned about Judaizers, who were promoting observance of the Mosaic Law, including its required circumcision, festival days, and abstinence from eating certain foods.​—Col 2:11, 16, 17.

deception: Or “seduction.” The Greek word used here is also rendered “deceptive power” (Mt 13:22; Heb 3:13) and “deceptive teachings” (2Pe 2:13).

elementary things of the world: Paul uses the same expression in his letter to the Galatians.​—See study note on Ga 4:3.

not according to Christ: The philosophy mentioned by Paul was of human origin. Paul was not opposed to true knowledge, for he prayed that the Christians in Colossae would “be filled with the accurate knowledge” of God’s will. But as he showed, in order to obtain such knowledge and true wisdom, one must appreciate the role of Jesus Christ in the outworking of God’s purpose.​—Col 1:9, 10; 2:2, 3.

2:9

it is in him that all the fullness of the divine quality dwells bodily: The context shows that having this “divine quality” does not make Jesus Christ equal to God Almighty, as some claim. In the preceding chapter, Paul states: “God was pleased to have all fullness to dwell in him,” that is, in Christ. (Col 1:19) So the Father is the one who caused Christ to have “the fullness of the divine quality.” At Col 1:15, Paul says that Jesus “is the image of the invisible God,” not God himself. Col 1:19-22 describes the reconciliation that God brings about through Christ, and Col 2:12 shows that God raised him from the dead. Furthermore, Paul later says that “Christ is seated at the right hand of God.” (Col 3:1) These statements show that possession of this “fullness” does not make Jesus Christ identical with God, the Almighty.

of the divine quality: Or “of the divinity.” The “divine quality” includes all the excelling qualities of Jesus’ heavenly Father and God, and these also dwell in Christ. The Greek word (the·oʹtes), which occurs only here in the Christian Greek Scriptures, is derived from the Greek word for “god,” the·osʹ, but is different in meaning. Many lexicons give such definitions as “divine character; divine nature; divinity.” The term was used by ancient Greek writers to describe a quality or condition that could be obtained or lost as a result of one’s behavior. Obviously, then, such a term was applied to created beings and not exclusively to the almighty and eternal God, Jehovah. So there is solid basis for rendering the·oʹtes to refer to a divine quality rather than to God himself.

2:10

you have acquired a fullness by means of him: The meaning of this statement is explained by the context, which says that “carefully concealed in [Christ] are all the treasures of wisdom and of knowledge.” Jesus Christ had provided his followers with everything they needed to be “built up in him and [to be] stabilized in the faith.” (Col 2:3, 6, 7) In addition, Col 2:13-15 explains that Christ had released Christians from the Law covenant. Christians do not need the Law; nor do they need human philosophy and tradition. (Col 2:8) They have all they need, a precious “fullness” by means of Christ.​—Col 2:10-12.

2:11

a circumcision performed without hands: See study note on Ro 2:29.

2:13

you were dead in your trespasses: In the Bible, death and life can be used in a figurative, or spiritual, sense. (See study note on Eph 2:1.) Paul says that the former course of the Colossian Christians made them “dead in [their] trespasses.” However, Paul shows that Jehovah made those spirit-anointed Christians alive together with Jesus Christ. Since they had repented of their sinful way of life, God could kindly forgive them all their trespasses on the basis of Jesus’ ransom sacrifice.​—Eph 2:5; compare study notes on Lu 9:60; Joh 5:24, 25.

2:14

erased: Or “blotted out.”​—See study note on Ac 3:19.

the handwritten document: That is, the Mosaic Law. By accepting Jesus’ sacrificial blood, God “erased the handwritten document,” that is, he set aside the Law covenant, with its required offerings and sacrifices. Figuratively speaking, God nailed this document, or contract, to the stake on which Jesus died. At Col 2:16, Paul mentions some of the decrees that were erased. He says: “Therefore, do not let anyone judge you about what you eat and drink or about the observance of a festival or of the new moon or of a sabbath.” At Eph 2:15, Paul uses a similar wording when he says that Jesus “by means of his flesh . . . abolished the enmity, the Law of commandments consisting in decrees.”

torture stake: Or “execution stake.”​—See Glossary.

2:15

He has stripped the governments and the authorities bare: In this word picture, Paul likens governments and authorities under Satan to condemned captives who were paraded in a Roman triumphal procession. (Compare Eph 6:12.) Prisoners were stripped of their armor and weapons, and the crowds following the procession ridiculed them. Ancient sources state that some prisoners, including monarchs, preferred to commit suicide rather than to be paraded in such a procession, stripped of their dignity. In the metaphor used by Paul, Jehovah the Conqueror strips his enemies naked and exhibits them in public as defeated. Paul here uses the metaphor of “a triumphal procession” in a way different from what he uses at 2Co 2:14-16.​—See study note on 2Co 2:14.

by means of it: That is, by means of “the torture stake” mentioned in the preceding verse. Christ’s death on the torture stake not only provided the basis for removing “the handwritten document,” the Law covenant, but also made it possible for Christians to be freed from bondage to the satanic powers of darkness. (Col 2:14) It is also possible to understand the expression to mean “by means of him,” that is, Jesus Christ.

2:16

the observance of a festival or of the new moon or of a sabbath: Under the Mosaic Law, God’s people were required to commemorate these special occasions. (See study note on Ga 4:10 and Glossary, “Festival of Booths,” “Festival of Dedication,” “Festival of Unleavened Bread,” “New moon,” “Pentecost,” and “Sabbath.”) Some were claiming that all Christians must continue to observe these occasions, but Paul urged them to disregard such claims. They were not to allow anyone to judge them based on whether they observed festivals commanded by the Mosaic Law, which by then was obsolete.

2:17

a shadow of the things to come: The shadow that an object casts can give an idea of the general shape or design of the reality that casts it. However, a shadow is temporary, or transient, in comparison with the object or reality that the shadow represents. In this connection, Paul explains that the Law, including its festivals, tabernacle, and sacrifices, was a shadow that represented greater things to come.​—Heb 8:5; 9:23-28; 10:1.

2:18

who takes delight in a false humility: Paul is here warning against false teachers who took delight in appearing to be humble. Apparently, some of them insisted that having God’s favor depended on their observing self-imposed forms of abstinence. Their practices included renouncing material things, abstaining from certain foods, or observing religious days, all of which were not required of Christians. While these practices might have made those men appear to be humble, they were actually “puffed up” by a “fleshly frame of mind,” and their display of piety was designed to impress others.​—Mt 6:1.

a false humility: This expression renders a Greek word that simply means “humility,” or “lowliness of mind.” However, Paul says later in the verse that false teachers were “puffed up,” making it clear that he is referring to humility that is not genuine.​—For a discussion of what true humility involves, see study note on Ac 20:19.

a form of worship: The Greek word (thre·skeiʹa) used here is understood to designate “a form of worship” whether true or false. (Ac 26:5) The same word appears at Jas 1:27, where it is rendered “form of worship” in the main text and “religion” in the footnote. At Jas 1:26, it is rendered “worship.”

a form of worship of the angels: Paul gives no details regarding this form of worship. The Greek phrase allows for various possibilities, such as these: Some Colossians may have pretended to copy the worship that angels performed; they thought that they were imitating the reverent attitude of angels. Or they were directly worshipping angels, perhaps invoking them for help or protection. There is evidence of angel worship in the region of Colossae in later times both in so-called Christian religions and in pagan ones. In fourth-century Laodicea, church authorities condemned such worship; yet, it persisted for at least another century. In any case, Jehovah’s loyal angels refuse to be worshipped. (Re 19:10; 22:8, 9) Paul here states that such worship was often accompanied by “a false humility.” (See study note on a false humility in this verse.) Worship of created beings would “deprive [Christians] of the prize” of everlasting life.​—Compare Mt 4:10; Ro 1:25.

“taking his stand on” the things he has seen: Here Paul apparently describes the position taken by certain false teachers. The expression “taking his stand on [lit., “stepping into,” Kingdom Interlinear]” may have meant that these teachers went into detail about things they claimed to have seen. Paul may be referring to mystery (initiation) rites or to visions that false teachers claimed to have received. In any case, it seems that these false teachers felt that their wisdom was superior to that of their Christian brothers. They based their authority on it. Such people were insisting that the congregation could look for direction from sources of knowledge and wisdom other than God’s Son. That is why Paul gives them counsel.​—See study note on Col 2:3.

2:19

the whole body: That is, the congregation of spirit-anointed Christians. Jesus Christ supplies the body with what it needs by means of “its joints and ligaments,” that is, the arrangements for dispensing spiritual food, for communicating within the congregation, and for coordinating its activity. In this way, “the body” is well-fed spiritually, and each part receives direction for carrying out its assigned work.​—Eph 4:7-16; see study note on Eph 4:16.

harmoniously joined together: See study note on Eph 4:16.

by means of its joints and ligaments: A human body is joined together through the major joints, or connections. It also has “ligaments,” or strong bands of tissue that connect bones or support organs. Some commentators suggest that the use of medical terms here may be explained in part by the presence of Luke, “the beloved physician,” who was with Paul at the time he wrote this letter. (Col 4:14) The Greek term synʹde·smos, here rendered “ligaments,” is also used in the broader sense of ‘binding together’ at Eph 4:3 (“uniting bond”) and Col 3:14 (“bond of union”).

2:23

a self-imposed form of worship: Lit., “self-willed form of worship.” This expression renders a Greek word that one lexicon defines in modern terms as “self-made religion, do-it-yourself religion.”

the satisfying of the flesh: Paul here shows that for Christians, fasting and adhering to other self-imposed decrees (Col 2:16, 20, 21) are not effective ways to fight fleshly, or wrong, desires; nor will extreme self-denial make a person more spiritual. True, God’s servants in Bible times were willing to suffer rather than compromise their integrity to God. (Heb 11:35-38) However, the Scriptures do not promote the concept of seeking hardship for its own sake or as a means of spiritual growth. True spirituality comes from studying and applying God’s Word and exercising faith in Christ’s ransom.​—Ro 3:23, 24; 2Ti 3:16, 17.

3:2

on the things above: Paul urges anointed Christians in Colossae to focus their minds on their hope. In his letter to the Philippians, he also points to “the prize of the upward call,” the prospect of reigning in heaven with Christ. (Php 3:14; Col 1:4, 5) Paul phrases the command, keep your minds fixed, in the present tense, suggesting ongoing or continuous action. If they kept this focus, they would avoid letting the things on the earth, such as worldly philosophies or empty traditions, distract and weaken them, costing them their precious hope.​—Col 2:8.

3:5

Deaden: Paul uses vivid figurative language to highlight that strong measures are needed in order to eliminate wrong fleshly desires. (Ga 5:24) The Greek word rendered “deaden” literally means to “put to death,” “kill,” or “do away with.”​—Compare Mt 5:29, 30; 18:8, 9; Mr 9:43, 45, 47.

sexual immorality: As used in the Bible, the Greek word por·neiʹa is a general term for certain sexual activities forbidden by God, including adultery, sexual relations between unmarried individuals, homosexual acts, and other serious sexual sins.​—See Glossary and study note on Ga 5:19.

uncleanness: Or “filthiness; depravity; lewdness.” In its figurative meaning, “uncleanness” (Greek, a·ka·thar·siʹa) embraces impurity of any kind​—in sexual matters, in speech, in action, and in spiritual relationships. (Compare 1Co 7:14; 2Co 6:17; 1Th 2:3.) “Uncleanness” can therefore refer to various types of wrongdoing and may include various degrees of seriousness. The word stresses the morally repugnant nature of the wrong conduct or condition.​—See Glossary, “Unclean,” and study notes on Ga 5:19; Eph 4:19.

uncontrolled sexual passion: See study note on Ro 1:26; compare Ge 39:7-12; 2Sa 13:10-14.

greediness, which is idolatry: The Greek word ple·o·ne·xiʹa, here rendered “greediness,” denotes an insatiable desire to have more. (See study note on Ro 1:29.) Paul explains that greediness is actually idolatry because a greedy person makes the thing desired his god, putting it above the worship of Jehovah. The greedy person makes the satisfying of his desires his chief aim in life.​—See study note on Eph 5:5.

3:8

put them all away: Paul here uses a Greek verb that means “to rid oneself of something” or “to lay aside something,” such as old clothes. Paul thus introduces a metaphor that recurs in verses 9, 10, 12, and 14, that of removing undesirable clothing and putting on appropriate clothing. Paul wants the Colossian Christians to view the five items he lists next as if they were dirty and repulsive garments that a Christian should be eager to shed. (See following study notes on this verse.) In many ways, this passage (Col 3:8-10, 12, 13) parallels Eph 4:20-25, 31, 32. Such similarities support the conclusion that Paul wrote both letters about the same time.​—Eph 6:21; Col 4:7-9.

wrath, anger: The two words Paul employs here are very close in meaning. Some scholars suggest that the first, or·geʹ, originally focused on an inner feeling of wrath, while the second, thy·mosʹ, had more to do with the outburst expressing that feeling. By the time of Paul’s writing, such distinctions may have become blurred. In using both words, Paul is warning against the tendency to allow wrath to fester in the heart as well as the outbursts of anger that may result.​—Eph 4:31; see study notes on Eph 4:26.

badness: The Greek word ka·kiʹa, here rendered “badness,” may include the idea of malice, spite, and the inclination to harm others. In a similar list at Eph 4:31, Paul uses the same Greek word in the phrase “everything injurious.” (See also Ro 1:29; 1Co 14:20.) One reference work describes badness as used in this context as “an evil force that destroys fellowship.”

abusive speech: Paul here uses the Greek word bla·sphe·miʹa, which is often rendered “blasphemy” when it refers to speech that is disrespectful to God. (Re 13:6) Originally, however, its meaning was not restricted to insults directed at God. The term can also denote evil or slanderous speech against fellow humans, and the context suggests that Paul uses it in that sense here. (See also Eph 4:31.) Other translations of this verse use such expressions as “slander,” “defamation,” and “insults.” One reference work says of this word: “It indicates the attempt to belittle and cause someone to fall into disrepute or to receive a bad reputation.”

obscene talk: This phrase translates a Greek word that is used only here in the Christian Greek Scriptures. It refers to speech that is filthy, vulgar, and at times abusive. Obscene speech was common in plays and comedies that depicted immorality, and some considered that kind of talk to be humorous. Such speech could also be expressed in anger, which Paul also warned against. (See study note on wrath, anger in this verse.) No doubt Paul gave this warning to help Christians avoid the bad influence of the people around them. (See study note on Eph 5:3.) In the similar passage at Eph 4:29 (see study note), Paul urges Christians: “Let a rotten word not come out of your mouth.”

3:9

Strip off the old personality: Paul continues his word picture involving the removing and the putting on of clothing. (See study note on Col 3:8.) The word here rendered “personality” literally means “man; person.” As one reference work notes, Paul uses the term “man” figuratively: “The ‘old man’ here, as in Romans 6:6 and Ephesians 4:22, designates the whole personality of man when he is ruled by sin.” (See study notes on Ro 6:6.) Paul’s words suggest that with the help of God’s spirit, Christians can “strip off” even deeply entrenched traits and sinful practices.

3:10

the new personality: Paul here refers to the figurative clothing that would replace “the old personality.” (See study notes on Eph 4:24; Col 3:9.) This “new personality” is made up of fine godly qualities. It is an image, or likeness, of the personality of Jehovah God. Paul uses the same Greek word for “image” that is found at Ge 1:26 in the Septuagint. Paul thus reminded the Colossian Christians that even imperfect humans can strive to reflect the lofty qualities of God.​—See study note on Eph 5:1.

is being made new: Paul uses a Greek word not found in ancient Greek literature that precedes his writings. The verb form here suggests, not a one-time act of renewal, but a continuous, ongoing process. If a Christian stops putting forth diligent effort to cultivate the new personality, the old one is likely to resurface. (Ge 8:21; Ro 7:21-25) Paul thus emphasizes to Christians their need to continue applying the accurate knowledge they acquire regarding the Christian personality. They must work hard to develop such qualities as those he lists in verses 12-15.​—See study note on 2Co 4:16.

3:11

foreigner: Lit., “barbarian.”​—See study note on Ro 1:14.

Scythian: In Paul’s day, the word “Scythian” conveyed the idea of a fierce and uncivilized people. The Scythians were mainly a nomadic people that ancient writers generally associated with the regions N and E of the Black Sea. Evidence suggests that they may have roamed as far as western Siberia near the border of Mongolia. In the Greco-Roman world, the term “Scythian” became synonymous with fearsomeness. Paul here lists different groups​—pairing Greeks with Jews, circumcised with uncircumcised, foreigners with Scythians, slaves with freemen. By saying that none of these designations matter, Paul makes the point that Christians who clothe themselves with the new personality should be free of any ethnic, religious, cultural, or social divisions.

3:12

clothe yourselves: Paul here continues his word picture involving clothing, which he introduced at Col 3:8. (See study note.) He now discusses specific qualities of “the new personality,” which all of Christ’s followers need to put on as they would clothing. (Col 3:10) Such Christlike qualities are cultivated in the heart, but they are like clothing in that they should readily be visible. Various Bible reference works note that Paul phrases the command “clothe yourselves” in a way that could suggest urgency as well as permanence. This may suggest that he wants the Colossians to act promptly on this counsel and to acquire these qualities as permanent Christian traits, never to be removed.

humility: Or “lowliness of mind.”​—See study note on Ac 20:19.

3:13

Continue putting up with one another: Paul here urges the Christians in Colossae to be patient, tolerating other people’s shortcomings and traits that they find irritating. At 1Co 4:12, the same Greek verb has been rendered “patiently endure.” Because all Christians are imperfect and make mistakes (Jas 3:2), there is a need to be reasonable about what to expect of others (Php 4:5).

even if anyone has a cause for complaint against another: Paul acknowledges that some of the Colossians may at times have given their fellow Christians a legitimate “cause for complaint.” Perhaps they occasionally failed to show some Christian quality or caused hurt feelings over real or supposed wrongs. Even in those situations, Christians try to imitate Jehovah and forgive freely.​—Mt 5:23, 24; 18:21-35; Eph 4:32; 1Pe 4:8.

Just as Jehovah freely forgave you: The Bible often mentions that Jehovah God forgives the sins of humans. (Nu 14:19, 20; 2Sa 12:13; Ps 130:4; Da 9:9) He is even described as being “ready to forgive” (Ne 9:17; Ps 86:5) and as one who “will forgive in a large way [or, “freely,” ftn.]” (Isa 55:7). The Greek verb for “freely forgave” that Paul uses here is not the usual word rendered “forgive,” as found at Mt 6:12, 14 or Ro 4:7 (see study note). Rather, it is a verb that is related to the Greek word khaʹris, often rendered “undeserved kindness” or “favor.” When used in the sense of forgiving, this verb conveys the idea of doing so freely, generously, as when someone gives a gift to another. Paul uses the same term at Col 2:13, saying that “God . . . kindly forgave us all our trespasses.”​—Eph 4:32; for the use of the divine name here, see App. C3 introduction; Col 3:13.

3:14

clothe yourselves with love: See study note on Col 3:12.

perfect bond of union: Lit., “joint bond of the perfection.” Paul’s letter to the Ephesians stresses the power of peace to unite the congregation. (See study note on Eph 4:3.) Here Paul focuses on the superlative quality of love and its power to create unity. The greatest example of love’s power to unite is the bond of union between Jehovah and his only-begotten Son; that is the strongest bond that love has ever forged. (Joh 3:35) On the eve of his death, Jesus begged his Father to create such unity among his followers.​—Joh 17:11, 22; see study note on Joh 17:23.

3:15

the peace of the Christ: That is, a tranquility, or calmness, that a person gains on becoming a disciple of the Son of God. It results from God’s servants’ knowing that they are loved and approved by Jehovah God and by his Son.​—Ps 149:4; Joh 14:27; Ro 5:3, 4.

the Christ: Some ancient manuscripts read “God.” Some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8} in App. C4) use the divine name here. However, there is strong manuscript support for the reading “the Christ.”

rule in your hearts: Or “control your hearts.” Paul urges Christians to allow the peace of the Christ to become the controlling influence in their hearts. The Greek term rendered “rule” is related to the word for an umpire, or judge, who controlled the activities in the ancient athletic contests and awarded the prize. When this peace figuratively acts as an umpire, or a ruling principle, in the hearts of Christians, they make decisions by considering which action will best preserve unity and peace with fellow believers.

3:16

the word of the Christ: This expression, which occurs nowhere else in the Christian Greek Scriptures, refers to the message from and about Jesus Christ. This “word” includes the example Jesus set in his life and ministry. Paul told Christians that they should let the entire body of teaching as given by Christ reside in them, that is, become a part of them. They could do that by meditating on the message of Christian truth and being fully absorbed in it. Regarding Paul’s statement, one reference work says: “The Christian message must be an integral and permanent living force in them, not just an outward performance or routine activities.”

Keep on teaching and encouraging one another: Here Paul urges Christians to teach, encourage, and admonish one another by singing songs with lyrics based on the inspired Scriptures. Some of the songs used in worship by the first-century Christians were psalms taken from the inspired Hebrew Scriptures. Many of the psalms contained admonition to praise God, give thanks to him, and rejoice in him.​—Ps 32:11; 106:1; 107:1; see study note on Mt 26:30.

encouraging: Or “admonishing.” The Greek word (nou·the·teʹo) used here is a compound word composed of the word for “mind” (nous) and the word for “to put” (tiʹthe·mi) and could literally be rendered “to put mind in.” In this context, the encouragement could include reminding one another of comforting thoughts and counsel from the Scriptures. The related noun is used at Eph 6:4 (see study note) and is rendered “admonition.”

psalms, praises to God, spiritual songs: See study note on Eph 5:19.

singing . . . to Jehovah: See study note on Eph 5:19; see also App. C3 introduction; Col 3:16.

in your hearts: See study note on Eph 5:19.

3:17

in the name of the Lord Jesus: In the Bible, the term “name” at times stands for the person who bears the name, his reputation, and all that he represents. “The name of the Lord Jesus” has to do with his authority as the one who provided the ransom to redeem mankind from sin and with his position as King of God’s Kingdom. (Mt 28:18; Ac 4:12; 1Co 7:22, 23; Heb 1:3, 4; see study note on Php 2:9.) In all matters of life, Christians should speak and act “in the name of the Lord Jesus,” that is, as representing him.

3:18

be in subjection: Paul here speaks of the Christian wife’s voluntary submission to her husband’s God-given authority. The Christian husband, in turn, is to follow Christ’s example in exercising headship; he also willingly subjects himself to Christ’s authority.​—1Co 11:3; Eph 5:22, 23; see study note on Eph 5:21.

as it is becoming in the Lord: Paul here uses an expression for “becoming” that may also be rendered “proper” or “fitting.” Paul adds in the Lord, reminding the Christian wife that by fulfilling her Scriptural role, she is pleasing her Lord, Jesus Christ, who set a perfect example of humble subjection to his Father.​—Eph 5:22; see study note on Php 2:6.

3:20

be obedient: The Greek expression comes from a verb that has the basic meaning “listen.” Here it is used in the sense of hearing parental direction and complying with it in everything. Naturally, “everything” would include obedience in all things that are in harmony with God’s will; Paul did not mean to include matters that involved disobedience to God. Paul’s audience would have understood that such misplaced obedience would not be “well-pleasing to the Lord.”​—Compare Lu 2:51 and study note; Ac 5:28, 29; Eph 6:1, 2.

3:21

do not be exasperating: The Greek word for “exasperating” may also be rendered “provoking” or “irritating.” Paul does not refer to the effects of discipline given by a loving parent. (Compare Pr 13:24.) Rather, he has in mind the damage caused by unreasonable or harsh treatment of children by parents. Such abuse would fail to reflect the Scriptural record of Jehovah’s balanced dealings with his people (Ps 103:13; Jas 5:11) or of the encouraging way that Jehovah dealt with his own Son (Mt 3:17; 17:5).

downhearted: Paul uses a word that occurs only here in the Christian Greek Scriptures, one that might also be rendered “discouraged.” It suggests a loss of heart, a kind of discouragement that can become entrenched and prove dangerous to a child’s well-being. As the context indicates, such discouragement may be the result of parental mistreatment. Regarding the use of this word here, reference works note that the “exasperating” treatment that Paul mentions may convince a child that it is impossible to please the parent. Such conviction, in turn, may cause a child to become disheartened or even lead him to despair.​—See study note on do not be exasperating in this verse.

3:22

human: Lit., “fleshly.”​—See study note on Eph 6:5.

masters: Or “lords.” Here the Greek word kyʹri·os (lord) refers to humans who have authority over others.

not only when they are watching, just to please men: Lit., “not with acts of eye-service, as men pleasers.”​—See study note on Eph 6:6.

with fear of Jehovah: This expression refers to a profound respect and reverence for God and a healthy fear of displeasing him. Such reverential fear is motivated by faith in God and love for him and results in a desire to worship and obey him. The concept of fearing God is often mentioned in the Hebrew Scriptures. Some examples are De 6:13; 10:12, 20; 13:4; Ps 19:9; Pr 1:7; 8:13; 22:4. In the Christian Greek Scriptures, the Greek verb for “to fear” is often used in the sense of reverential fear of God.​—Lu 1:50; Ac 10:2, 35; Re 14:7; see study note on Ac 9:31; for the use of the divine name here at Col 3:22, see App. C3 introduction; Col 3:22.

3:23

whole-souled: See study note on Eph 6:6.

as for Jehovah, and not for men: Paul here emphasizes that literal slaves should remember their relationship with Jehovah God in whatever work they were doing. This includes their being obedient to “human masters” and rendering service to them “with sincerity of heart,” which would prevent bringing reproach on “the name of God.” (Col 3:22; 1Ti 6:1) Paul gives slaves similar counsel in his letter to the Ephesians, written about the same time as the letter to the Colossians.​—Eph 6:6, 7; see “Introduction to Colossians”; for the use of the divine name in this verse, see App. C3 introduction; Col 3:23.

3:24

it is from Jehovah you will receive the inheritance as a reward: Throughout the Bible, Jehovah God is described as the one who rewards the good deeds of those who serve him faithfully. Some examples are found at Ru 2:12; Ps 24:1-5; and Jer 31:16. Jesus describes his Father in a similar way.​—Mt 6:4; Lu 6:35; for the use of the divine name in this verse, see App. C3 introduction; Col 3:24.

Slave for the Master, Christ: Paul here reminds Christians who were literal slaves to remember that Christ is their real Master. In the similar counsel given at Eph 6:5, 6, Paul reminded slaves that they should “be obedient to [their] human masters . . . as Christ’s slaves doing the will of God whole-souled.” Those who choose to become slaves of Christ find, not a burdensome life, but relief from their heavy loads.​—Mt 11:28-30; compare study note on Ro 1:1.

3:25

there is no partiality: This verse indicates that wrongdoers​—for example, masters who treat their slaves badly​—cannot escape judgment. Similar statements at Ro 2:11 and Eph 6:9 show that God is the one who judges such individuals without partiality or favoritism.​—For background information on the Greek expression for “partiality,” see study note on Ro 2:11.

4:5

those on the outside: That is, those who are outside the spiritual brotherhood that unites all of Christ’s true followers. (Mt 23:8; compare 1Co 5:12.) Paul urges Christians to act wisely because such outsiders would tend to scrutinize this spiritual family to see whether its members lived up to the standards they claimed to uphold.

making the best use of your time: Lit., “buying out the appointed time.” Paul uses the same expression at Eph 5:16 (see study note). Paul appears to be making a similar point in both instances, for he wrote this letter and the one to the Ephesians about the same time.​—Eph 6:21, 22; Col 4:7-9.

4:6

gracious: The Greek word khaʹris, generally used in the Scriptures to describe God’s undeserved kindness, has a broad range of meanings. Here Paul uses it to convey the idea of speech that is beneficial, kind, appealing, even charming. (Compare Eph 4:29, where khaʹris is rendered “beneficial.”) The same word is rendered “gracious” at Lu 4:22 regarding Jesus’ speech in his hometown of Nazareth. (Compare Ps 45:2 [44:3, LXX], where the Septuagint uses khaʹris to describe the gracious speech of the Messianic King.) A Christian’s words should always be beneficial, kind, appealing, even charming. Paul thus suggests that gracious speech is not to be reserved for selected individuals or special occasions; rather, it is to be a Christian’s habit.

seasoned with salt: Salt is mentioned several times in the Christian Greek Scriptures, in both a literal and a figurative sense. These occurrences help to explain what Paul means. (See study notes on Mt 5:13; Mr 9:50.) Paul seems to be referring to the ability of salt to enhance the taste of food, add flavor, and act as a preservative. So he is urging Christians to use speech that is “seasoned” to make it palatable as they convey a message that can help to preserve the life of the hearer.

4:7

Tychicus: A Christian minister from the province of Asia, whose service Paul greatly valued. (Ac 20:2-4) Paul entrusted Tychicus with delivering letters to the Colossians, to Philemon of the Colossian congregation, and to the Ephesians. Tychicus was more than a courier. His assignment included relating to the congregations “all the news about” Paul himself, likely including details about Paul’s imprisonment, his condition, and his needs. Paul knew that this “beloved brother and faithful minister” would do so in a way that would comfort the hearts of his hearers and would reinforce the vital teachings in Paul’s inspired message. (Col 4:8, 9; see also Eph 6:21, 22.) After Paul was released from prison, he contemplated sending Tychicus to Crete. (Tit 3:12) And when Paul was imprisoned in Rome for the second time, he sent Tychicus to Ephesus.​—2Ti 4:12.

4:9

Onesimus: This is the same Onesimus who is the principal subject of Paul’s letter to Philemon. Onesimus was a runaway slave who had served Philemon, a Christian in Colossae. Onesimus may have stolen from his master before fleeing to Rome. (Phm 18) While in Rome, he became a Christian, a beloved spiritual child of the apostle Paul. (Phm 10) Paul encouraged Onesimus to return to his master in Colossae, accompanying Tychicus, who delivered Paul’s letters to the Ephesians and the Colossians. (Eph 6:21, 22; Col 4:7, 8) Perhaps Onesimus delivered the letter to Philemon. Onesimus may have made the long journey to Colossae together with Tychicus so as not to be seized by the Roman authorities, who were on the lookout for runaway slaves. Paul asks the congregation to receive Onesimus, a “faithful and beloved brother.”

4:10

Mark: Also called John at Ac 12:12, 25; 13:5, 13. (See study notes on Mr Title; Ac 12:12.) A disagreement about bringing Mark on Paul’s second missionary tour (c. 49-52 C.E.) led to “a sharp burst of anger” between Paul and Barnabas, who then went their separate ways. (Ac 15:37-39) However, Paul mentions Barnabas in a positive light at 1Co 9:6, which suggests that the two men had already reconciled by the time Paul wrote to the Colossians. That Mark was with Paul in Rome during this first imprisonment helps to show Paul’s increased regard for him. Paul even calls Mark “a source of great comfort to me.” (See study note on Col 4:11.) Perhaps while visiting Paul in Rome, Mark wrote the Gospel account that bears his name.​—See also “Introduction to Mark.”

the cousin of Barnabas: Paul here mentions that Mark is “the cousin of Barnabas,” a family relationship that may have intensified the disagreement mentioned at Ac 15:37-39. (See study note on Mark in this verse.) This is the only occurrence of the word “cousin” (a·ne·psi·osʹ) in the Christian Greek Scriptures. Its primary meaning is “first cousin,” but in a broader sense, it could refer to any cousin.

4:11

those circumcised: That is, circumcised Jewish Christians. The brothers whom Paul here mentions by name had come to his aid. (See study note on a source of great comfort in this verse.) They likely did not hesitate to associate with Christians of a non-Jewish background, and they must gladly have shared with Paul in preaching to non-Jews.​—Ro 11:13; Ga 1:16; 2:11-14.

a source of great comfort: Or “a strengthening aid.” In the preceding verses, Paul mentions a number of brothers who had helped him during his imprisonment in Rome. (Col 4:7-11) He describes them as “a source of great comfort,” which renders a Greek word that is frequently used in ancient literature and inscriptions but that appears only here in the Christian Greek Scriptures. One reference work explains that this word and various forms of it were especially used as medical terms, in the sense of alleviating symptoms of an illness. The same reference adds: “Perhaps owing to this usage, the idea of consolation, comfort, is on the whole predominant in the word.” In the case of Paul, the brothers mentioned earlier apparently gave him verbal solace and encouragement as well as assistance in basic, practical matters.​—Pr 17:17.

4:12

He is always exerting himself: The Greek verb a·go·niʹzo·mai, here rendered “exerting himself,” is related to the Greek noun a·gonʹ, which was often used to refer to athletic contests. (See study notes on Lu 13:24; 1Co 9:25.) Just as an athlete in the ancient games exerted himself to reach a goal or a finish line, Epaphras was earnestly and intensely praying for his brothers and sisters in Colossae. Apparently, Epaphras had helped to establish the congregation there and thus knew well the specific needs of his fellow believers in the area. (Col 1:7; 4:13) Both he and Paul wanted them to stand complete, or remain mature, full-grown Christians, and keep their hope firm.​—Col 1:5; 2:6-10.

4:14

Luke: Luke is mentioned by name three times in the Christian Greek Scriptures, in each case by the apostle Paul. (2Ti 4:11; Phm 24) Luke was probably a Greek-speaking Jew who became a Christian likely sometime after Pentecost 33 C.E. He wrote the Gospel bearing his name and then the book of Acts. (See study note on Lu Title.) He accompanied Paul during the apostle’s second and third missionary journeys. And he was with him when the apostle was imprisoned for two years in Caesarea. He traveled with Paul to Rome when Paul was first imprisoned there. That is when Paul wrote the letter to the Colossians. Luke was again with Paul during the apostle’s final imprisonment, which apparently led to Paul’s martyrdom.​—2Ti 4:11.

the beloved physician: This is the only verse that directly mentions Luke’s profession. Dynamic though Paul was, he was not immune to physical illness (Ga 4:13); thus, it may have been an added comfort to have Luke as his companion. Christians in Colossae were likely familiar with professional physicians, as there were several medical schools in the area.

Demas: Paul mentions this fellow worker in his letter to Philemon as well. (Phm 24) Only a few years later, however, Paul was imprisoned in Rome for the second time. From there, he wrote: “Demas has forsaken me because he loved the present system of things”; Demas had returned to Thessalonica, perhaps his hometown.​—2Ti 4:10.

4:15

to the congregation at her house: See study note on 1Co 16:19.

4:16

read the one from Laodicea: Paul here refers to a letter he wrote to the Laodicean congregation, a letter that we do not possess today. (Compare study note on 1Co 5:9.) Reference to this letter indicates that Paul wrote letters in addition to those that became part of the inspired Bible text. The letter mentioned here may have repeated points adequately covered in canonical letters. At any rate, Paul’s statement here reveals that important letters, such as Paul’s, were circulated among the first-century congregations for public reading. (1Th 5:27) There is in existence an apocryphal letter purporting to be from Paul to the Laodiceans that was likely written about the fourth century C.E. However, it was never considered canonical by the ancient congregations.​—See Glossary, “Canon (Bible canon).”

4:17

Archippus: This appears to be the same Archippus whom Paul calls “our fellow soldier” in his letter to Philemon. Paul addresses that short letter “to Philemon . . . , to Apphia our sister, and to Archippus,” as well as to the congregation in Philemon’s house. (Phm 1, 2) Many Bible scholars suggest that those three Christians may have been family members in the same household. This conclusion seems reasonable, although it cannot be proved. Other than the fact that Archippus accepted a ministry, the Bible reveals little about him. Paul was not necessarily correcting him when he told him to “pay attention to the ministry.” Paul wanted all Christians to cherish and fulfill their ministry.​—Compare study note on 2Co 4:7.

4:18

Here is my greeting . . . in my own hand: Paul writes the concluding greeting in his own hand, apparently to confirm the authenticity of the letter. He included similar greetings at the end of some of his other letters, which likely indicates that he often used a secretary to write his letters.​—1Co 16:21; 2Th 3:17.