Colossians


Paul has heard about their faith, love, and hope


  Reading time approx 20 minutes

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About Colossians

The city of Colossae was located only 15-20 kilometers from the two major cities of Laodicea and Hierapolis in the Lycus Valley, in present-day Turkey. When Paul writes this letter, Colossae has lost its former glory and is the smallest of these cities. Paul probably passes through the Lycus Valley during his third missionary journey on his way to Ephesus, see Acts 19:1. However, he never stops in Colossae. The letter contains no personal greetings. Paul has only “heard” about them, see Col 1:4, 9; 2:1. The church was probably founded by Epaphras during the three-year period when Paul was in Ephesus and the gospel spread throughout Asia, see Acts 19:10.

The letter is one of the four “prison letters” that Paul wrote from Rome. The others are the letters to Ephesus, Philippians, and Philemon. It is likely that several of them were sent at the same time. Tychicus is mentioned as a messenger in both the letter to Ephesus and Colossae, see Eph 6:21; Col 4:7-9. After Tychicus delivered the letter to Ephesus, he and Onesimus continued the 170-mile journey east to Colossae. They probably also have the letter to Philemon with them. Onesimus is the slave mentioned in the letter to Philemon, see Philemon 1:10, 12.

Structure:
1. Jesus is Lord of all, chapters 1-2.
2. Strive for what is above, chapters 3-4.

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Table of Contents

Table of Contents


Persons (13) BETA

Persons in Colossians


Places (3)

Places in Colossians


Unique words (42)

Unique words in Colossians



  Written: 61 AD.

To: Colossae, but was also to be read in the nearby larger cities of Laodicea and probably also Hierapolis, see Col 4:13, 16.

From: Rome. The letter was written during Paul's two-year imprisonment in Rome, see Col 4:3, 10, 18; Acts 28:30.

Author: Paul, see Col 1:1.

Messengers: Tychicus and Onesimus, see Col 4:7, 9.

Reading time: ca 20 minutes.

Total amount of words in this book: 3173

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Colossians

Introduction

Greetings

(Kol 1:1)


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[From:] 11Paul,
    by the will of God an apostle (messenger, ambassador) of Jesus Christ the Anointed One (Messiah, Christ),
    and [from] brother Timothy.

[Timothy, who is with Paul in Rome, also sends his greetings. Perhaps he served as secretary and wrote down what Paul dictated, up to the last sentence where Paul signs and validates the letter, see Col 4:18. With Paul in prison in Rome are also Aristarchus, John Mark, Justus, Epaphras, 2 Luke, and Demas, see Colossians 4:10-14. To the saints (set apart for God) in Colossae, the faithful brothers and sisters in the Anointed One (Messiah, Christ). [Colossae was located in the Lycus Valley in the Roman province of Phrygia, present-day Turkey. The city was located 170 km east of Ephesus along the main road to the Orient. Right next to Colossae were the more well-known, larger, flourishing cities of Laodicea and Hierapolis. The letter was also to be read aloud in at least Laodicea, see Col 4:13, 16. It is worth noting that the letter is addressed specifically to Colossae, the smallest and comparatively insignificant city in this area. ] Grace (power, undeserved favor) be with you, and peace (harmony, freedom from fear, well-being) from God our Father.

JESUS IS LORD OVER ALL (1-2)

Thanksgiving

[Paul begins as he usually does in his letters with thanksgiving.] 3We always thank God, the Father of our Lord Jesus the Messiah (Messiah, Christ) [for your faith and love, see verse 4], when we pray (whose innermost nature is worship, devotion, and intimacy with God) for you. 4We have heard [from Epaphras, see verse 7] about:
your faith (faithfulness, trust)
    in the Anointed One (Messiah, Christ) Jesus,
and about the (selfless, giving) love
    that you constantly have for all the saints [believing sisters and brothers],
5because of (through) the hope
    that awaits you (is safely stored, is reserved for you) in heaven. [The word “because of,” gr. dia, may refer back to Paul's gratitude in verse 3, but most likely it is related to the previous verse, in which case the meaning is that their heavenly hope has spurred them to “faith and love.” Faith looks up to God, love looks out to others, and hope looks forward. Faith rests on what Jesus has done, love acts now, and hope looks forward to the future. The words faith, love, and hope are often found in Paul's letters, see 1 Thess 1:3; 1 Cor 13:13; Rom 5:1–5; 12:6–12.]
You have already heard about this hope in the word of truth, the gospel (the good news) 6that has reached you, just as it is bearing fruit and growing everywhere in the world. [The verbs “bearing fruit” and “growing” are in the Greek verb form medium, which marks the inherent power of the gospel to spread.] So it is with you, from the day you heard (understood) it and came to know God's grace (power, divine favor) as it truly is.

[The gospel is about grace, not grace plus works, see Rom 11:6; Eph 2:8–9; Titus 3:5–7. The gospel of God's grace frees people from sin and brings them into a right relationship with God.]
7You learned this from Epaphras, our dear fellow worker, who is a faithful minister of the Anointed One (Messiah, Christ) in our place. [He was probably sent from Ephesus during the three-year period when Paul was there and the gospel spread throughout Asia, see Acts 19:10.] 8He has told us [Timothy, Luke, and others who were with Paul in Rome] about your love in the Spirit [Gal 5:22; Rom 15:30].

Paul's prayer for the church

[Paul now bursts into prayer for the church in Colossae. Verses 9-16 are one long sentence.] 9For this reason [because of the good reports about your faith and love, see verse 4], from the day we heard about it [when Epaphras came to us in Rome], we have not stopped praying for you.
We pray that you will be filled with the knowledge of his will,
    with all spiritual wisdom and insight (how it is practically applied).
 10The goal is that you will live worthy of the Lord and please him in every way,
    by bearing fruit in every kind of good work
    and growing in the knowledge of God.
11We pray that you will be strengthened
    with all power that comes from his glorious might.

This results in endurance (steadfastness) [that you may stand firm during trials]
    and patience [self-control—that you may have a forgiving attitude toward people],
    and that you may always give thanks to the Father with joy,
        who has qualified you (equipped you with everything you need)
    to share in the inheritance of the saints in the light. 12[Participation in God's kingdom, an inheritance in heaven, see Col 1:5.]
13He [the Father] saved us (pulled/drew us to himself; delivered us) from the power (dominion, rule, control) of darkness
    and brought us into (transferred us to) the kingdom of his beloved Son (kingdom).
14In him [the Son] we [now always have] redemption (deliverance, redemption; we are ransomed) [a legal term for writing off and freeing from something binding] – the forgiveness of sins.

Jesus is at the center of everything

[The following passage may be an early Christian hymn or poem quoted by Paul. The passage is well structured with chiasms on several levels. In the literary form known as chiasm, the theme of the first paragraph is linked to the theme of the last, the theme of the second paragraph to the penultimate, and so on. Verses 15-17a summarize Jesus' role in creation. Similarly, and with similar words and expressions, Jesus' role in salvation is summarized in verses 18-20. Central between these two blocks is verse 17b – everything is held together through him!]
15He is the image (portrait, icon) of the invisible God,
    the firstborn (having the highest rank and ownership) of all creation.
[The Father, who is Spirit and invisible, see John 4:24, made himself visible to humanity in Jesus. The Greek word for image is eikon. The same word is used when Jesus asks “whose image” is on the coin, see Matt 22:19–21. Jesus is God's portrait, a visible painting of God.
    Firstborn can mean both “the one who is first created and born” and “the one who has the highest rank”. The meaning cannot be that Jesus was created by God, since the following verses clearly state that “all things were created through him” and that he existed “before all things.” David is also called the firstborn in Ps 89:28 even though he is the youngest of his brothers. Jesus is God, he created, died, and rose again for humanity, see Phil 2:6–18. He is the firstborn from the dead, see 1 Cor 15:20. ]
 16For in him were created [the entire universe—both the material and spiritual worlds]
all things in heaven
    and on earth,
    the visible
and the invisible,

whether thrones
    or dominions,
    or powers
    or authorities,
all things were created through him
    and for him.
[The verse is written as a chiasm. The entire verse is framed by the fact that Jesus has created everything. In the next level, heaven is associated with the invisible and earth with the visible. The hierarchy of the invisible angelic world is then probably described with princes, dominions, powers, and authorities. There may also be an allusion here to Greek mythology, where there are many different gods of varying ranks. Angel worship could also easily creep into the Christian faith. Jesus stands above all this and is the only way to God. The three prepositions “in him,” “through him,” and “to him” at the beginning and end of this verse are a way of countering false teachings. For centuries, Greek philosophers had taught that everything has a cause, plan, and purpose. When it comes to creation, Jesus is the one who planned it, brought it into being, and is the ultimate purpose and goal of all creation. ]
 17He exists before all things.
All things consist (are held together) through him. [This is the center of the chiasm!]
 18He is the head
    of his body,
    the church (Gr. ekklesia).
[Paul often uses the image of Jesus as the head of his body, the church. It beautifully illustrates that every part is important, see 1 Cor 12:12–26; that the body grows and matures, see Eph 4:15–16; that the head has a saving role, see Eph 5:23. Just as a part of the body cannot survive without the pulsating blood of the body, every Christian needs to be connected to the body and the head.]
He is the beginning,
    [that is] the firstborn from the dead [who rose with a glorified body],
    so that he might be first in all things.
 19For it pleased God to have all fullness (the sum of all that God is, and all his power)
    dwell in him 20and through him reconcile all things to himself,
having made peace through the blood of his cross –
    peace through him both on earth and in heaven.

Reconciled with God

[Verses 21-23 are a single sentence in Greek. It is complex but well structured. There is a time perspective in which Paul first reminds the believers in Colossae of their former unsaved state, that they are now reconciled, and that there is also a future hope!] 21You were once [in your unsaved state] strangers and enemies in your minds [towards God in your way of thinking], which was expressed in your evil deeds. 22He [Jesus] has now reconciled you [the believers in Colossae with God] in his physical body (fleshly body) through his death, to present you (let you stand) before him holy (set apart for God's service, free from the influence of the world) and blameless (without blemish) and irreproachable (legal term, free from accusations) – [he will do all this] 23if you continue in the faith (which I know you do), well-founded and steadfast [you have been placed on a foundation, which results in you building your life like a house firmly on that foundation], and do not deviate from the gospel of hope that you have heard – the gospel that is preached throughout creation (to all creation) under heaven, and I, Paul, have become its servant.

[The verb “proclaimed” is in the Greek verb form “aorist,” a verb form that has no English equivalent. Since it is also a noun participle, the verb has no clear tense, but rather aims to describe the nature of the gospel that the Colossians have heard—one that must be proclaimed to all creation. Sometimes the verb is translated as “has been preached,” which can be interpreted as meaning that nothing more needs to be done. This would contradict Paul's life's work, which is to preach and spread the gospel throughout the world! Instead, it is the gospel that is always relevant and always needs to be proclaimed among all peoples in all cultures throughout the earth.

The Apostle's Ministry

24Now [even when I am imprisoned], I rejoice in my sufferings for you, and what is lacking (remains) of the sufferings of the Anointed One (Messiah, Christ), I fill up in my flesh for his body, which is the church.

[The sufferings Paul speaks of cannot refer to Jesus' suffering on the cross for the sins of humanity. These are complete, and no human being can share in them. However, there is one aspect in which Jesus still suffers today. When Paul was on his way to Damascus to imprison Christians, he heard a voice saying, “Saul, Saul, why are you persecuting me?” See Acts 9:4. Paul had not consciously persecuted the Lord, but when he persecuted Christians, it was the same thing. The head of Jesus' body in heaven feels when his body here on earth suffers.]

 25I have become its servant through the commission God gave me for your sake: to preach the word of God everywhere, 26the mystery (a secret) that has been hidden for ages and generations but is now revealed to his saints. 27God wanted to show them what rich glory this mystery is among (in) the Gentiles:
The Anointed One (Messiah, Christ) in (my midst) among you, the hope of glory. [Paul wrote this to believers in Colossae who were not Jews. The Greek preposition en, used twice in verse 27, can mean both “in” and “among.” Paul may be referring to both meanings. That Jesus would welcome the Gentiles and dwell in their hearts was something astonishing. This is described as a “secret,” gr. mysterion. The same term was used in other teachings about secret higher knowledge that was only shared with an inner circle of enlightened people. This secrecy is not found in the Bible's use of the word; instead, it describes something that was hidden but is now revealed. Jesus is the secret, see Col 2:2! He opens the door for all people to partake of salvation. Paul elaborates on this further in Eph. 3:1–6.]
 28We preach Him [not a doctrine but the person of Jesus, see verse 27] by guiding (admonishing, gently warning) every person and teaching every person with all wisdom, in order to present every person as perfect in the Anointed One (Messiah, Christ). 29For this purpose I labor and struggle, striving by the power that works mightily within me.

21
(Kol 2:1) Laodicea had no water source of its own but obtained its water from the two nearest cities—fresh cold water from Colossae and hot water from the hot springs of Hierapolis. However, by the time the water reached Laodicea, it was neither cold nor hot, but had adjusted to the temperature of its surroundings, something that is alluded to in the letter to Laodicea, see <ref>Rev 3:15</ref>.

Laodicea had no water source of its own but obtained its water from the two nearest cities—fresh cold water from Colossae and hot water from the hot springs of Hierapolis. However, by the time the water reached Laodicea, it was neither cold nor hot, but had adjusted to the temperature of its surroundings, something that is alluded to in the letter to Laodicea, see Rev 3:15.
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I want you to know what a struggle I have for you [the believers in Colossae] and for those in Laodicea [the larger nearby city in the northwest where the letter would also be read, see Col 4:16; Rev 3:14-22] and for all those who have not met me personally. 2For I desire that they be strengthened (encouraged) in their hearts and united (cohesive) in love [which is selfless and generous] and attain the full, rich, and complete understanding that gives the right insight into the mystery (secret) of God, the Anointed One (Messiah, Christ). 3In him are hidden all the treasures of wisdom and knowledge.
     4I say this so that no one will deceive you with eloquent rhetoric (persuasive arguments that sound good but are not based on truth). 5For even though I am not with you physically, I am with you in spirit and rejoice when I see your order (discipline, that you march in step) and your steadfastness (how you stand close together in a united, fortified front) in your faith in the Anointed One (Messiah, Christ). [The word order, Greek taxis, is a military term for soldiers marching in step, obeying orders, and assuming their roles. The word was also used in civilian life to describe order. Steadfastness, Greek stereoma, is also a military term. It describes a material that is homogeneous, an inner strength, a defense, and something that is well fortified. It brings to mind an ancient battle formation where all soldiers stood close together and fought together as a unit.] [The following two verses summarize Paul's reasoning, which he began in Col 1:15.] 6Therefore, just as you received the Anointed One (Messiah, Christ) Jesus, continue to walk in (live your lives united with) him. [Allow him to shape your lives.] 7Remain deeply rooted in him [like a tree that stands firm]. This results in you being built up [like a building, which is constructed by laying stone upon stone] and continually strengthening your faith (growing in inner stability) just as you were taught, and overflowing in gratitude [to God].

Warning against false teachings

Gnosticism

8Always be alert so that no one captures you (so that you are carried away as prey and become slaves) through empty philosophy (religious ideas) based on human traditions and cosmic powers and not on the Anointed One (Messiah, Christ). 9For in him [Jesus] dwells (lives permanently; is and remains constantly) all the fullness of the Godhead bodily, 10and in him you have everything (are filled to the brim), he is the head over every ruler and authority [every spiritual ruler and power].

Legality

11In him you were also circumcised. Not with a circumcision made with [human] hands, but a [spiritual] circumcision performed by the Anointed One (Messiah, Christ), where you were stripped of the old nature's control over your body. 12You were buried with him in baptism, in which you were also raised (lifted up) with him [to new life] through your faith in the power of God, who raised him from the dead. 13You were dead because of your transgressions (missteps) and the uncircumcised state of your body (your sinful nature), but he [God] gave you life together with him [Jesus] by forgiving all our sins. 14He has wiped out (crossed out) the debt note with demands [commandments and regulations given through Moses, see Ephesians 2:15] that hindered and accused (burdened, testified against) us. He took it away by nailing it to the cross. 15He has disarmed (stripped) rulers and authorities [every spiritual ruler and demonic power] and made them publicly exposed (a laughingstock), when he triumphed over them on the cross. [The Greek word for triumph, thriambeuo, describes the victory song a king sang when he had captured a city. Back home in his hometown, he marches around in a triumphal procession. The captured enemy king walks behind in chains, completely stripped of his weapons. In the same way, Jesus has triumphed over the devil and publicly shown that the devil no longer has any power over Jesus!]
16Therefore, let no one judge you in matters of
    food and drink,
or in matters of
    a certain feast [the annual feasts, see Leviticus 23],
    or a new moon [the feast of rosh chodesh was celebrated at the beginning of each new month when the moon reappeared, see Num. 10:10; 2 Kings 4:23; Neh. 10:33; Isa. 1:13; Ezek. 46:1],
    or Sabbath days [celebrated every week – Friday evening to Saturday evening, see Exodus 20:8–11; 31:14–16, the feasts also begin and end with holidays called high Sabbaths, see Leviticus 16:31; Leviticus 23:24, 32, 39; John 19:31].
 17These [rules for food and drink, the feasts, the Sabbath] are a shadow of what is to come, the reality itself (the very body from which the shadow comes) belongs to the Anointed One (Messiah, Christ).

[Seven feasts are mentioned in Leviticus 23. It is interesting to see how these are shadows of Jesus. The seven feasts and their connection to the life of Jesus are:

1. Passover – Jesus was the lamb that was slaughtered.
2. The Feast of Unleavened Bread – points to Jesus' sinless life.
3. The Feast of Firstfruits – Jesus' resurrection.
4. Pentecost – the outpouring of the Holy Spirit.
5. Trumpet Feast – (the tribulation or Jesus' return?)
6. Day of Atonement – (judgment day?)
7. Feast of Tabernacles – the millennial kingdom

The spring feasts speak prophetically of Jesus' first coming and how the Holy Spirit would come. All of these have been fulfilled. The remaining three autumn feasts point to Jesus' second coming and await their fulfillment. There are different views on the fulfillment of the Feast of Trumpets and the Day of Atonement, but there is broad agreement on the prophetic significance of the other feasts.

Mysticism

18Let no self-appointed human judge take away your victory crown (say that you are unworthy and disqualified). Someone who calls himself humble and worships angels [worships God through angels], and is completely absorbed in the visions he claims to have seen [constantly seeks new spiritual experiences]. Without cause [through unbiblical ideas], he becomes puffed up (arrogant) in his mind (his fallen nature). 19He does not adhere to the head [of the church], from which the whole body—supported and held together by joints and ligaments—grows with God's growth power.

Asceticism

20If you have died with the Anointed One (Messiah, Christ) [which you have done] from the powers of this world (from the world's superficial and external way of living life, the world's low spiritual powers), why do you live as if you still belong to the world, why do you submit to [external rules and traditions concerning food and drink]. [It is said:]
    21“Don't handle it (don't concern yourself with it)!”
    “Don't taste it!”
    “Don't even touch it!”
[These three verbs provide an increasing restriction, culminating in not even touching a certain kind of food or meat, which the prohibitions probably referred to, see verse 16. These may have been well-known phrases used by certain groups. Paul often quoted false teachers, see e.g. 1 Cor. 7:1; 10:23.]
 22Such prohibitions are based on human rules and commandments and concern things that were meant to be handled and consumed. [Food and drink are to be eaten, not avoided.] 23These human rules appear to have an appearance of wisdom, with their self-imposed piety, humility, and asceticism (strict bodily discipline, mortification), but they have no value except to satisfy the flesh (the fallen nature).

RESURRECTED WITH JESUS – THE BELIEVER'S RESPONSE

Seek what is above

31So if you have risen (because you are now resurrected) with the Anointed One (Messiah, Christ), seek [ask and strive constantly for] the things that are above, where the Anointed One (Messiah, Christ) sits at the right hand of God. 2Focus on [train your minds and think constantly about] the things that are above [in heaven], not on the things that are on earth. 3For you have died, and your life is hidden with the Anointed One (Messiah, Christ) in God. 4When the Anointed One (Messiah, Christ), who is our life, is revealed [becomes openly visible to all], then you also will be revealed with him in glory (honor, splendor, and magnificence).

Put away the old life

5As a consequence of this, now kill everything within you that belongs to the earth (refuse to obey these evil desires and animalistic impulses):
illicit sex (fornication, the Greek word porneia is used here, and the root word means “to sell oneself into slavery.” Our word “pornography” is a compound word of precisely this word porneia and grafo, which means “something written or drawn,” i.e., a description either in text or graphically of someone selling themselves sexually).
impurity (sexual impurity in thought and action, debauchery, more focus on moral impurity than the physical act),
lust (unbridled sexual desire),
evil desire (a more general word than the previous one, referring to all unholy desires),
and especially greed (a disproportionate self-fixation, an excessive desire for more and more material things, often through callously exploiting others), which is idolatry.
 6Because of this, God's [holy] wrath comes upon the disobedient (those who consciously go against God's will). 7You also once walked in these sins (your whole life revolved around them and controlled you) when you lived in them. 8But now [that you have left this sinful way], you must also put all this away:
    anger (constantly seeking intrigue and revenge),
    rage (violent outbursts of anger),
    malice (deliberate wickedness),
    slander
    and indecent (crude, unclean) speech
        from your lips.
9Do not lie to one another, you who have [completely] stripped off the old self with its practices (deeds, habits) 10and put on the new self, which [is constantly in the process of] being renewed to [true and experience-based] knowledge [completely] in accordance with the image of the Creator (after the image of the one who created her). [Eph 4:22; Col 2:11; 2 Cor 3:18] 11Here [in the new creation] there is no
Gentile or Jew [no division into nationalities],
circumcised or uncircumcised [no religious advantages],
barbarian, Scythian [no cultural differences],
[Barbarians were a people who did not speak Greek and were considered uncivilized. Scythians were the most disreputable people, known for their brutality and considered no better than animals.]
slave (servant) or free [no social differences],
but the Anointed One (Messiah, Christ) is all and in all [those who have received him as their Savior].

Clothe yourselves with compassion—the role of forgiveness and love

[A Christian needs to clothe himself in the new man, see verse 10. The keys to good relationships and unity in the church begin with deep personal compassion.

12Therefore, clothe yourselves as God's chosen ones, holy (set apart) and [highly] beloved in:
heartfelt compassion (heartfelt mercy; literally: the inner organs of compassion) [inner sympathies],
kindness (goodness) [which gently and willingly meets real needs],
humility (modesty, moderation, smallness) [which has a sober perspective on its own insignificance],
gentleness (meekness) [which is a balanced and controlled strength, free from vindictiveness and bitterness],
[and] patience (long-suffering endurance),
13while you [mutually] bear with one another and forgive one another.

If anyone has a complaint against anyone [else]—just as the Lord [freely] forgave you—so also you must forgive. [The meaning of the word used here in Greek for forgiveness is to willingly pass on the grace, deliverance, and freedom that one has already received from God.]
14And above all these things [clothe yourselves with] – love [the selfless, giving, and righteous] that is the bond (ligament, ligament, link) of perfection.

[Love is likened to an outer garment or a belt that holds all the other parts together. It seems to overshadow, but also holds together from within and enables “the new man” to function in the body of the Lord, see Eph 4:3; 1 Pet 4:8; Prov 10:12.]

Let God's peace reign and follow God's word

15Let the peace of the Anointed One (Messiah, Christ) rule in your hearts [let it act as master, let all thoughts and decisions be made in this peaceful state], for you have been called as one body [a single entity].

Be constantly thankful.
16Let the word of the Anointed One (Messiah, Christ) (Greek logos – singular) dwell richly in you, as you
    with all wisdom teach (instruct)
        and admonish (convey understanding, gently warn, exhort) one another;
when you sing
    psalms [from the Book of Psalms, but also other books of the Bible],
    hymns [human-composed songs of praise] and
    spiritual songs [general term – can also refer to singing in the spirit, see 1 Cor 14:15]
with gratitude in your hearts to God [for the grace he willingly extends]. [A parallel to this verse is found in Eph 5:18–21, where the exhortation is to be filled with the Spirit. Paul points out the importance of the Word and the Spirit in the life of the believer.]
17And whatever you do (want to do) [whatever it may be] in word or deed, do everything [all these things] in the name of the Lord Jesus, while giving thanks to God the Father through him. [The first “all” is singular in the original text, which emphasizes each individual thing in life, but also that words and deeds go together and form a unity, see also James 1:22; Matt 25:35–40; Heb 13:16. The last ‘all’ is plural, i.e., “all things.”]

Submit to one another – but first and foremost to the Lord

Wives and husbands

[The statement in verse 11, that in Jesus there are no longer any differences between free and slave, must have raised questions. Are there no roles left? Paul now takes an example from a Christian household. The new clothing in Jesus affects all areas, and it begins in the closest relationships. A family in Colossae at that time, and in the rest of the Roman Empire, was much larger than a modern family. The household included not only parents and their children, but also adult children, their spouses, grandparents, and slaves. There were different types of slaves. Based on the context, this refers to slaves who served as servants. They took care of the household, children, and land.
    In a culture where wives, children, and slaves were considered property, the gospel points to the unique value of every human being. Wives are addressed as equals, and slaves are to be treated fairly. It is noteworthy that there is no explicit prohibition against slavery in the Bible. Paul urges slaves to become free by legal means if the opportunity arises, see 1 Cor 7:21–24. The gospel does not overturn social institutions through revolution, but slavery has been abolished wherever the gospel has spread. The gospel changes people's hearts, which in turn changes society.] 18Wives, submit yourselves (take a voluntary position of cooperation with) to your husbands, as is fitting (appropriate) in the Lord. [In verses 20 and 22, a different Greek word is used.]
19Husbands, love [selflessly and generously] your wives [love them with the love of Jesus] and stop being bitter (sharp, harsh) toward them.

[The Greek word for bitterness originally described an object that was sharp or pointed, such as an arrow. Later, the word came to describe something that is strong and painful to our senses, such as a pungent smell or a loud, sharp sound. Bitterness that grows in the heart poisons and causes harshness and anger that hurts the feelings of others and has no place in marriage.

Children and parents

20Children, obey your parents in everything, for this is pleasing in the Lord. [The phrase “in the Lord,” which also appears in verse 18, is important and indicates that a child should not blindly obey in everything if it goes against the word of the Lord, see Acts 5:29.]
21Fathers (parents) [the plural form can also refer to both parents, see Heb 11:23], do not provoke (irritate) your children, so that they lose heart. [Paul urges parents not to stir up (Gr. erethizo) a child's emotions so that they become completely discouraged or unmotivated. A parent should not be hypocritical, unreasonable, or deceitful. All such behavior can break a child's heart, see Eph 6:4.]

Slaves and masters

[The reason for the many details about the relationship between masters and slaves may be Onesimus, who is mentioned in this letter, see Col 4:9. Onesimus was a slave and had run away from his master Philemon. In Rome, he had come to faith and met Paul. Paul now sends Onesimus back to Philemon, who is also a Christian. Together with Tychicus, Onesimus travels to Colossae. They bring this letter with them, see Col 4:7–9. They probably also bring Paul's letter to Philemon, in which he pleads with Philemon to welcome Onesimus. According to Roman law, a slave owner could whip and execute a slave who had run away.] 22You slaves (domestic servants), obey your earthly masters in everything, not with eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord. 23Whatever you do, work wholeheartedly (literally: “from the soul”) [i.e., willingly and with enthusiasm], as for the Lord and not for people. [In the Old Testament, the same word (Hebrew avad) is used both for worship and for work, see Exodus 7:16; 20:9.] 24You know [you have already realized and understood] that it is from the Lord that you will receive your inheritance as your reward. You serve [namely] the Lord the Anointed One (Messiah, Christ)! 25Whoever does wrong will be repaid for the wrong he has done, without partiality.
41Gentlemen, give your slaves (servants) what is right and reasonable. You know that you also have a Master in heaven.

Admonitions

2Continue [to be persistent] in prayer while you [focused] watch in it [confidently and devotedly] with thanksgiving (gratitude) [for God's good grace].
3Pray also for (around – Greek peri) us [Luke 6:28], that God may open a door for the Word [new opportunities and situations may open up] so that we may preach the mystery (secret) of the Anointed One (Messiah, Christ), for whose sake I am imprisoned (in chains) [here in Rome]. 4Pray that I may speak as I ought when I present it. [Again, Paul uses the Greek word mysterion, see Col 1:26, 27; 2:2. The secret of Jesus, which is now revealed, is that all people can share in salvation, see Eph 3:1–6.]
[The exhortations apply not only to the inner, invisible life of prayer but also to contact with people.] 5Be wise when you meet outsiders and make the most of (literally “buy back”) every opportunity. 6Your speech should always be friendly (pleasant; gracious), seasoned with salt, so that you know how to (should: how it is necessary to) [specifically] respond to each person. [Salt enhances flavor, prevents decay, and stimulates thirst. Jesus emphasizes the necessity of maintaining one's saltiness toward the world, see Matt 5:13; Mark 9:50.]

CONCLUSION

Tychicus and Onesimus bring the letter

7As for me, Tychicus will tell you everything. He is a beloved brother and a faithful servant and co-worker in the Lord, 8and I am sending him to you specifically so that you may know how we are doing and so that he may encourage your hearts. 9Accompanying him is our faithful and beloved brother Onesimus [Philemon 1:10], who is one of you. They will tell you everything that is happening here.

Greetings from Rome

[In addition to Timothy, who is mentioned at the beginning of the letter, six other people who were with Paul in Rome now send their greetings to the believers in Colossae and the surrounding churches.] 10My fellow prisoner Aristarchus sends his greetings to you. [His name means “the best ruler.” Aristarchus was from Thessalonica, see Acts 19:29; 20:4. He probably became a Christian when Paul came to Thessalonica, see Acts 17:1–9. During the collection for the church in Jerusalem, he was chosen to accompany them. He remained at Paul's side on the way to Rome, see Acts 27:2. He is one of the three men of Jewish background who are with Paul at this time, see verse 11.] Mark, Barnabas' cousin, also sends his greetings. You have been instructed about him: welcome him if he comes to you.

[John Mark was from Jerusalem. It was in his mother's house that the congregation gathered and prayed when Peter was miraculously freed, see Acts 12:12. Mark traveled with Paul and Barnabas, but he interrupted his journey in Perga, see Acts 13:13. Mark was close to Peter, who calls him his son, see 1 Pet 5:13. Mark is the author of the Gospel of Mark, which contains many details from Peter's experiences with Jesus.
11Jesus, who is called Justus [Latin name], also sends his greetings.

Among the circumcised, these [three] are my only fellow workers for the kingdom of God, and they have been a comfort to me. [Aristarchus, John Mark, and Jesus Justus were therefore Messianic Jews. The statement suggests that the following three co-workers, Epaphras, Luke, and Demas, were not of Jewish descent but probably Greeks.]
12Epaphras, who is one of you [he probably belonged to the church in Colossae], sends his greetings. He is a servant of the Anointed One (Messiah, Christ) Jesus, who constantly fights for you in his prayers, so that you may stand firm, complete, and fully convinced of the whole will of God. 13I can attest to how hard he works (toils, labors) for you and for those in Laodicea and Hierapolis.

[It was Epaphras who brought greetings from the churches to Paul in Rome, see Col 1:7. It was Epaphras who had evangelized in the Lycus Valley and been present when the churches in the three cities of Laodicea, Hierapolis, and Colossae were founded. He had probably met Paul in Ephesus during the three years Paul worked there, see Acts 19:1-20.
14Our beloved Luke, the physician, also sends his greetings. [Luke had traveled with Paul on several of his journeys and wrote the Gospel of Luke and the Acts of the Apostles.] Demas also sends his greetings. [Demas is also mentioned in Philemon 1:24. However, he eventually abandoned Paul for worldly interests and went to Thessalonica, see 2 Tim 4:10. It is likely that he came from Thessalonica in the same way as Aristarchus, see verse 10.]

Read also the letter to Laodicea

15Greet the brothers and sisters in the faith in Laodicea and Nympha and the church that meets in her house. [Some manuscripts have Nympha, which is a man's name, and variations at the end that say “their house” and “his house.”]
16When my letter has been read to you, see that it is also read in the church in Laodicea and that you read the letter from Laodicea.

[The letter from Laodicea may refer to the Epistle to the Ephesians, the Epistle to Philemon, or some other letter that has not been preserved today. There was already a tradition in the early church of circulating the New Testament letters.]

 17Tell Archippus [encourage him with these words]: “See to it that you fulfill the ministry you have received in the Lord.” [He is mentioned as Paul's “fellow soldier” in Philemon 1:2, perhaps he was the son of Philemon and Appias.]

Paul's signature

18Here I, Paul, write my greeting with my own hand.

[The letter ends with a personal greeting from Paul, which means that until now someone else has been holding the pen. In ancient times, it was common to hire professional scribes, see Jer 36:4; Rom 16:22; 1 Cor 16:21; Philemon 1:19; 2 Thess 3:17. Timothy may have had that role, see Col 1:1. When Paul writes this last line, his right hand is chained to the left hand of a Roman soldier, and the chains rattle against the tabletop, see Acts 28:16. Paul sends a prayer request and a greeting of peace. Remember my chains. I am still imprisoned. Grace (God's favor and power) be with you.




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