Colossians 1
Timotheus, our brother. The other Epistles written at this time that Timothy was then in Rome. He is named six times in the address of Paul’s letters to the churches.
Timothy is mentioned in the Bible at the time of Paul’s second visit to Lystra in Anatolia, where Timothy is mentioned as a “disciple”. Paul, impressed by his “own son in the faith,” arranged that he should become his companion. Timothy was the son of a Jewess, but had not been circumcised, and Paul now ensured that this was done, according to the text, to ensure Timothy’s acceptability to the Jews. According to McGarvey Paul performed the operation “with his own hand”, but others claim this is unlikely and nowhere attested[citation needed]. He was ordained and went with Paul on his journeys through Phrygia, Galatia, Mysia, Troas, Philippi, Veria, and Corinth. His mother, Eunice, and his grandmother, Lois, are noted as eminent for their piety and faith, which indicates that they may have also been Christians. Timothy is praised by Paul for his knowledge of the Scriptures (in the 1st century mostly the Septuagint, see Development of the New Testament canon#Clement of Rome), and is said to have been acquainted with the Scriptures since childhood. Little is known about Timothy’s father; only that he was Greek.
According to later tradition, Paul consecrated Timothy as bishop of Ephesus in the year 65, where he served for 15 years. In the year 80 (though some sources place the event during the year 97, with Timothy dying at age 80), Timothy tried to halt a pagan procession of idols, ceremonies, and songs. In response to his preaching of the gospel, the angry pagans beat him, dragged him through the streets, and stoned him to death. In the 4th century, his relics were transferred to the Church of the Holy Apostles in Constantinople.
Timothy is mentioned in the Bible at the time of Paul’s second visit to Lystra in Anatolia, where Timothy is mentioned as a “disciple”. Paul, impressed by his “own son in the faith,” arranged that he should become his companion. Timothy was the son of a Jewess, but had not been circumcised, and Paul now ensured that this was done, according to the text, to ensure Timothy’s acceptability to the Jews. According to McGarvey Paul performed the operation “with his own hand”, but others claim this is unlikely and nowhere attested[citation needed]. He was ordained and went with Paul on his journeys through Phrygia, Galatia, Mysia, Troas, Philippi, Veria, and Corinth. His mother, Eunice, and his grandmother, Lois, are noted as eminent for their piety and faith, which indicates that they may have also been Christians. Timothy is praised by Paul for his knowledge of the Scriptures (in the 1st century mostly the Septuagint, see Development of the New Testament canon#Clement of Rome), and is said to have been acquainted with the Scriptures since childhood. Little is known about Timothy’s father; only that he was Greek.
According to later tradition, Paul consecrated Timothy as bishop of Ephesus in the year 65, where he served for 15 years. In the year 80 (though some sources place the event during the year 97, with Timothy dying at age 80), Timothy tried to halt a pagan procession of idols, ceremonies, and songs. In response to his preaching of the gospel, the angry pagans beat him, dragged him through the streets, and stoned him to death. In the 4th century, his relics were transferred to the Church of the Holy Apostles in Constantinople.
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Colossians 1:1:
Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother |
Paul begins with his name and his title, "an apostle of Christ Jesus." This is the same title Paul uses of himself in the first verses of 1 Corinthians, 2 Corinthians, Ephesians, 1 Timothy, and 2 Timothy. Paul was an apostle through the work and plan of God, not his own schemes. The idea of God's will over his life is one of Paul's common themes for his letters. This not only gives Paul authority to make his claims, it gives him reasons to endure persecution and suffering. |
The original text was written in Koine Greek. Traditionally, it is believed to have been written for the churches in Colossae and Laodicea. This letter includes a number of words not found elsewhere in Paul’s writings—and some other stylistic differences as well. As a result, some modern scholars have questioned Paul’s authorship. Personally, who wrote is somewhat irrelevant at this point, though it may have been an issue when it was sanction as authoritative and added to the rest of the books we now know as The Holy Bible .
Known as one of Paul’s Prison Letters (the others being Ephesians, Philippians and Philemon) written while he was under house arrest for two years in Rome around 60 AD. The Colossae church is unique to Paul in that it was neither planted by Paul nor ever visited by him; The church was planted through the ministry of Epaphras or Epaphroditus. Evidently, Epaphras had been saved during Paul’s three-year ministry in Ephesus and then became an evangelist among the Gentiles.
The church at Colossae was under attack from false teachers who were denigrating the deity of Jesus; they were teaching that He was not actually God. Though Paul had never been to the church itself, he addressed these issues head-on. The nature of Jesus Christ as Creator and Redeemer was nonnegotiable, so Paul wrote to them that he might bring his wisdom to bear on this difficult and trying situation. It was critical to him that this church know God in His greatness and glory, rather than in the deficient view given them by the false teachers (Colossians 1:25; 2:1–2).
--Chuck Swindoll
--Chuck Swindoll
At the time of Pauls letter (Colossians 1) to the church in Colossae, in what is present day Turkey, was a flourishing church but it experienced the same challenges that threaten many churches today. There was a mixture of religious error within as well as cultural pressure from all around which was undermining the Colossian church. Today many churches in our country have succumbed to various humanist philosophies, cultural trends, and basically outright disregard for the Bible as God’s authoritative Word for life. The unrest and uncertain atmosphere in society often invades the Church and assaults the very Gospel which is the only hope for the world.
--Nate Seton; Ocean View Baptist Church
--Nate Seton; Ocean View Baptist Church
Timotheus, our brother. The other Epistles written at this time that Timothy was then in Rome. He is named six times in the address of Paul’s letters to the churches.
Timothy is mentioned in the Bible at the time of Paul's second visit to Lystra in Anatolia, where Timothy is mentioned as a "disciple". Paul, impressed by his "own son in the faith," arranged that he should become his companion. Timothy was the son of a Jewess, but had not been circumcised, and Paul now ensured that this was done, according to the text, to ensure Timothy’s acceptability to the Jews. According to McGarvey Paul performed the operation "with his own hand", but others claim this is unlikely and nowhere attested[citation needed]. He was ordained and went with Paul on his journeys through Phrygia, Galatia, Mysia, Troas, Philippi, Veria, and Corinth. His mother, Eunice, and his grandmother, Lois, are noted as eminent for their piety and faith, which indicates that they may have also been Christians. Timothy is praised by Paul for his knowledge of the Scriptures (in the 1st century mostly the Septuagint, see Development of the New Testament canon#Clement of Rome), and is said to have been acquainted with the Scriptures since childhood. Little is known about Timothy's father; only that he was Greek.
According to later tradition, Paul consecrated Timothy as bishop of Ephesus in the year 65, where he served for 15 years. In the year 80 (though some sources place the event during the year 97, with Timothy dying at age 80), Timothy tried to halt a pagan procession of idols, ceremonies, and songs. In response to his preaching of the gospel, the angry pagans beat him, dragged him through the streets, and stoned him to death. In the 4th century, his relics were transferred to the Church of the Holy Apostles in Constantinople.
Timothy is mentioned in the Bible at the time of Paul's second visit to Lystra in Anatolia, where Timothy is mentioned as a "disciple". Paul, impressed by his "own son in the faith," arranged that he should become his companion. Timothy was the son of a Jewess, but had not been circumcised, and Paul now ensured that this was done, according to the text, to ensure Timothy’s acceptability to the Jews. According to McGarvey Paul performed the operation "with his own hand", but others claim this is unlikely and nowhere attested[citation needed]. He was ordained and went with Paul on his journeys through Phrygia, Galatia, Mysia, Troas, Philippi, Veria, and Corinth. His mother, Eunice, and his grandmother, Lois, are noted as eminent for their piety and faith, which indicates that they may have also been Christians. Timothy is praised by Paul for his knowledge of the Scriptures (in the 1st century mostly the Septuagint, see Development of the New Testament canon#Clement of Rome), and is said to have been acquainted with the Scriptures since childhood. Little is known about Timothy's father; only that he was Greek.
According to later tradition, Paul consecrated Timothy as bishop of Ephesus in the year 65, where he served for 15 years. In the year 80 (though some sources place the event during the year 97, with Timothy dying at age 80), Timothy tried to halt a pagan procession of idols, ceremonies, and songs. In response to his preaching of the gospel, the angry pagans beat him, dragged him through the streets, and stoned him to death. In the 4th century, his relics were transferred to the Church of the Holy Apostles in Constantinople.
"and Timothy our brother"; who joined with the apostle in this epistle, and whom he calls a "brother"; partly because of the Christian relation he stood in to him, and them, they being all brethren, children of the same Father, partakers of the same grace of regeneration, belonging to the same family, and so should own and love one another as brethren; and partly and chiefly because of his being a brother, companion, fellow soldier, and a fellow labourer in the Gospel. He mentions him, either because he was known unto them, or that he might be so; and to show the agreement there was between them in the doctrine of Christ, which might have the greater weight with them to abide in it.
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Colossians 1:2:
2To the saints and faithful brethren in Christ who are in Colosse: Grace to you and peace from God our Father and the Lord Jesus Christ. |
This letter was written to a specific audience: the faithful brothers and sisters in Christ and in this case the ones in Colossae. Not to the world. Grace must always precede peace. |
“The issue is not whether we will live in Colossae or not. We must live there or Cincinnati or Centerville or wherever it is we have been appointed to live. The question is whether we will live in Christ or not. Will I become a bona-fide in-Christ-one? This is the awakening we must have. This begins to happen when my attention turns from my disgruntlement with the insanity around me to my discontent with the incongruity within me. When this awakening becomes greater and greater within us it leads to the awakening becoming greater and greater around us.”
JD Walt; Seedbed
JD Walt; Seedbed
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Colossians 1:3-6:
3We give thanks to the God and Father of our Lord Jesus Christ, praying always for you, 4since we heard of your faith in Christ Jesus and of your love for all the saints; 5because of the hope which is laid up for you in heaven, of which you heard before in the word of the truth of the gospel, 6which has come to you, as it has also in all the world, and is bringing forth fruit, as it is also among you since the day you heard and knew the grace of God in truth; |
Paul’s says what is happening in Colossae is fulfilling the commission in the garden and the commission Jesus gives to the Church. In the whole world, and in Colossae as one example, the gospel is bearing fruit and growing. God desires multiplication, not only numerically but also in a way that it spreads. The gospel is bearing fruit and growing as the whole world is filling up with the glory of God through the conversion of sinners and the planting of churches. It’s not just that people are saved but that people are being remade into the image of God by becoming a new person in Christ. Later Paul tells them to act differently because they are “being renewed in knowledge after the image of its creator” (Col. 3:10). They are reflections of the glory of God and should live in such a way that people get a glimpse of what God is really like and what it looks like to be an image-bearer flourishing. People in Colossae are being renewed into the image of God, and in this way the gospel is bearing fruit and growing in the whole world. Hopefully you see how multiplication through conversion and church planting in each pocket of the planet is accomplishing God’s plan for spreading out his glory over the entire world. |
Colossians 1:7-8:
7as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf,
8who also declared to us your love in the Spirit.
7as you also learned from Epaphras, our dear fellow servant, who is a faithful minister of Christ on your behalf,
8who also declared to us your love in the Spirit.
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Colossians 1:9:
For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, |
The request that God "fill" suggests that there may be some spiritual vacuum that needs to be corrected. The filling is to be with the knowledge of God's will and not some type of speculative <em>gnosis</em> ("knowledge") so characteristic of false teachers. Wisdom (<em>sophia</em> and understanding (<em>synesis</em>) likewise are not some abstract intellectual concepts from the Greek world but attributes that God's Spirit gives |
Sound doctrine leads to a godly lifestyle (See 1 Tim. 6:3-4; Titus 2:1-8). Unsound doctrine or false teaching leads to lasciviousness (lawless unrestraint) (See Jude 1:4). So Paul prays for the Colossians: (1) That they ―might be filled with the knowledge of God‘s will‖ (Col. 1:9). The context (Col. 1:10) implies the moral aspect of God‘s will, His will for the conduct of our lives. (2) For wisdom and spiritual understanding (Col. 1:9). ―Wisdom‖ being the discernment of what is right, true and lasting. ―Understanding‖ being to grasp or comprehend that which is expressed by God. It is ―spiritual‖ wisdom and understanding. That which is quickened and taught by the Holy Sprit (1 Jn 2:20, 27). (3) The result of ―spiritual wisdom and understanding in the knowledge of God‘s will‖ is a ―walk worthy of the Lord,‖ in other words, a life lived in honor to the Lord, pleasing Him in every way (Col. 1:10). Paul was exposing a heresy in the Colossian church that was similar to Gnosticism. Gnostics valued the accumulation of knowledge, but Paul pointed out that knowledge in itself is empty. To be worth anything it must lead to a changed life and right living. Knowledge is not merely to be accumulated; it should give us direction for living (Life Application Bible, p. 2158). ―"Walk" is the Greek word peripateo and means ―to order one‘s behavior, to conduct one‘s self.‖ Wisdom and understanding is not an end in itself. It must issue in right practice. Doctrines and ethics are for Paul inseparable (Wuest‘s Word Studies in Greek, p. 176).
--THE LETTER OF COLOSSIANS A Discipleship Program
--THE LETTER OF COLOSSIANS A Discipleship Program
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Colossians 1:10:
10that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; |
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“Christ came not to make the law void but rather to explain and enforce it, that he might render holiness more evident and raise his people to greater exercise in it than ever before. And it should be the aim and design of all Christians, for Christ’s sake as well as their own and others, that their graces may be resplendent in the holiness and universal righteousness that as the apostle directs, “they may adorn the gospel,” (Titus 2:10), and walk worthy of their relationship to God (Col. 1:10).”
-William Williams, The Danger of Not Reforming Known Evils, and Other Works,
-William Williams, The Danger of Not Reforming Known Evils, and Other Works,
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Colossians 1:11-14:
11strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; 12giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. 13He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14in whom we have redemption through His blood, the forgiveness of sins. |
"It ought to be as habitual to us to thank as to ask." ~ C. H. Spurgeon "When God saves someone, He instantly bestows on that person fitness for heaven. That fitness is Christ. Nothing can improve on that. Not even a long life of obedience and service here on earth makes a person more fit for heaven than he was the day he was saved. Our title to glory is found in His blood.”" - William McDonald |
By faith we appropriate the work of Jesus that delivers us from the “domain of darkness” (Col. 1:13–14; see also Gal. 3:1–9). No matter how “good” we or our parents are, all of us are born into this world as children of Adam, cut off from blessed fellowship with God — the purpose for which He made us (Rom. 5:12–21). The Bible describes this condition of being in Adam as being in a realm of chaos, darkness, evil, and judgment — a dreadful state of misery wherein we were dead in wickedness and willing servants of the Devil (Eph. 2:1–3). There is no escape from this hopeless condition apart from divine intervention. Since nothing in us could move the Lord to save us, the fact that He graciously acted to rescue us anyway is a fact that is beyond comprehension and marvelous beyond words (Rom. 5:6–8). Once we realize how far from Him we actually were before we knew Jesus, the only response we can give is, indeed, “happiness doubled by wonder.”
Being rescued from the kingdom of darkness, we have been transferred to the “kingdom of his beloved Son” — the kingdom of light in which we have the forgiveness of sins (Col. 1:13–14; 1 John 1:5–7). --Ligonier
Being rescued from the kingdom of darkness, we have been transferred to the “kingdom of his beloved Son” — the kingdom of light in which we have the forgiveness of sins (Col. 1:13–14; 1 John 1:5–7). --Ligonier
The term for delivered here means literally to snatch from an enemy. The Amplified Version says, “The Father has delivered and drawn us to Himself.” God delivered us from sin and death when Jesus died in our place and took the punishment for our sin. We couldn't save ourselves only God could. This should cause us to give thanks!
Jesus has authority in us over the darkness. I don't have authority over the darkness apart from Jesus working and living in me. Jesus has the authority over it, and as we walk in the light, we will see power over the darkness as He works in and through us.
[SOURCE: Thankful HomeMaker]
Jesus has authority in us over the darkness. I don't have authority over the darkness apart from Jesus working and living in me. Jesus has the authority over it, and as we walk in the light, we will see power over the darkness as He works in and through us.
[SOURCE: Thankful HomeMaker]
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Colossians 1:15-16:
15He is the image of the invisible God, the firstborn over all creation. 16For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. |
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Colossians 1:16 powers. The “thrones, dominions, principalities and powers” clearly are in reference to the spiritual creation of the vast host of heaven. The pagan world, whether of the ancient Greeks or of the modern New Agers, has always believed in angels, demons or spirit beings of various types and powers, and it is vital for us to understand that such beings do exist and can wield great influence in the visible world as well as the invisible. Even these, however, were created by Jesus Christ! Many have rebelled against Him, both men and angels, always justifying themselves by maintaining they are the products of some cosmic evolutionary process instead of creation by the eternal, transcendent God --Institute for Creation Research
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These four levels of authority (thrones, dominions, principalities, and powers) include physical and spiritual kingdoms. Of course, all physical kingdoms are inferior to Christ, but so are all spiritual forces, whether angelic or demonic. Principalities and powers were specifically mentioned in Eph 6:12 as different levels of authority in Satan's kingdom --Andrew Wommack Ministries
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These four levels of authority (thrones, dominions, principalities, and powers) include physical and spiritual kingdoms. Of course, all physical kingdoms are inferior to Christ, but so are all spiritual forces, whether angelic or demonic. Principalities and powers were specifically mentioned in Eph 6:12 as different levels of authority in Satan's kingdom --Andrew Wommack Ministries
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For—Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (Col 1:15), begotten as "the Son of God's love" (Col 1:13), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him.
by him—rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [Alford]. God revealed Himself in the Son, the Word of the Father, before all created existence (Col 1:15). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the divine idea [Neander]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" (Ge 1:27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" implies something prior to "by" and "for Him" presently after: the three prepositions mark in succession the beginning, the progress, and the end [Bengel]. all things—Greek, "the universe of things." That the new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new created by Christ; and he does not speak of the new creation till Col 1:18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the heavens themselves: the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them (1Ch 29:11; Ne 9:6; Re 10:6). invisible—the world of spirits. thrones, or dominions—lordships: the thrones are the greater of the two. principalities, or powers—rather, "rules, or authorities": the former are stronger than the latter (compare Note, see on Eph 1:21). The latter pair refer to offices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (Ps 68:17). The existence of various orders of angels is established by this passage. all things—Greek, "the whole universe of things." were—rather, to distinguish the Greek aorist, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing. by him—as the instrumental Agent (Joh 1:3). for him—as the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [Alford]. He is the final cause as well as the efficient cause. Lachmann's punctuation of Col 1:15-18 is best, whereby "the first-born of every creature" (Col 1:15) answers to "the first-born from the dead" (Col 1:18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form—"All things by Him … and He is," and "By Him all things … and He is." |
Colossians 1:17-19:
17And He is before all things, and in Him all things consist.
18And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.
19For it pleased the Father that in Him all the fullness should dwell,
17And He is before all things, and in Him all things consist.
18And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.
19For it pleased the Father that in Him all the fullness should dwell,
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Colossians 1:18-20:
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fullness dwell; 20and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. |
The term “fullness” was, in all probability, a word used by the false teachers. They probably meant that Christ was not the fullness of God, like the beings closer to God. In direct contrast to this, Paul captures the term and underscores that Christ is the real fullness of God. But what exactly does it mean? There are several views of this. First, there is the view that the fullness of Christ is the body of believers. In this, Christ is being filled up by those who are converted. A number of the early fathers held to this. But this view is does not fit the context. It can and should be dismissed as the right view. Then there is the view that this refers to the divine essence. The divine essence is found in Christ. But there are some serious problems with taking it this way. The primary issue is that Christ possessed the divine nature essentially and not merely by the Father’s consent. He is coeternal and co-substantial with the Father. His deity does not depend upon God the Father’s assent. As one man states, “It is in Him in His own right, and not by parental pleasure. Whatever dwells in Christ by the Father’s pleasure is official, and not essential; relational, and not absolute in its nature. [Protestant Pulpit: The Fullness of Jesus Christ: An Important Experimental Truth for Every Believer by Timothy A. Williams] |
The forgiveness of sins served the purpose of restoring our relationship with our Creator. But forgiveness is never the end; rather, it serves reconciliation. While the cross was always a means to an end, it was not the end itself. As Paul explains the gospel in Colossians 1:19–20, “God was pleased to have all his fullness dwell in [Christ], and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.” The pleasure was in the reconciliation, which was accomplished by the cross.
The means cannot be taken in isolation from the purpose it served. So, I will say it again: The cross is not the gospel, but a part of the gospel.
Yet, for much of evangelicalism, our focus has been squarely on the cross alone—the substitutionary atonement of Christ’s death. --Ken Wytsma; Race and the Gospel: Is Justice Part of the Discussion?--
The means cannot be taken in isolation from the purpose it served. So, I will say it again: The cross is not the gospel, but a part of the gospel.
Yet, for much of evangelicalism, our focus has been squarely on the cross alone—the substitutionary atonement of Christ’s death. --Ken Wytsma; Race and the Gospel: Is Justice Part of the Discussion?--
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Colossians 1:21-22:
21And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled 22in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight-- |
Since Jesus was as fully human as we are, he can make us like himself. In fact, he died for this purpose: “In order to present you holy and blameless and above reproach before him” (Colossians 1:22). This is why he told us, “You therefore must be perfect, as your heavenly Father is perfect” (Matthew 5:48). It is why Peter taught us, “As he who called you is holy, you also be holy in all your conduct” (1 Peter 1:15).
Being like Jesus is not an unattainable goal to which we should nonetheless strive in the new year—it is God’s intention for every one of us. The same Holy Spirit who empowered Jesus (Luke 4:18; Matthew 12:28; Acts 10:38) now dwells in you and in me (1 Corinthians 3:16). Theologian Gerald Hawthorne wrote: “The Holy Spirit was the divine power by which Jesus overcame his human limitations, rose above his human weakness, and won out over his human mortality.” Now the Spirit intends to do the same in your life and mine. -Jim Denison |
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Colossians 1:23-26:
23if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister. 24I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church, 25of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God, 26the mystery which has been hidden from ages and from generations, but now has been revealed to His saints. |
Oswald Chambers: You cannot truly intercede through prayer if you do not believe in the reality of redemption. Instead, you will simply be turning intercession into useless sympathy for others, which will serve only to increase the contentment they have for remaining out of touch with God. True intercession involves bringing the person, or the circumstance that seems to be crashing in on you, before God, until you are changed by His attitude toward that person or circumstance. Intercession means to “fill up…[with] what is lacking in the afflictions of Christ” (Colossians 1:24), and this is precisely why there are so few intercessors. People describe intercession by saying, “It is putting yourself in someone else’s place.” That is not true! Intercession is putting yourself in God’s place; it is having His mind and His perspective. As an intercessor, be careful not to seek too much information from God regarding the situation you are praying about, because you may be overwhelmed. If you know too much, more than God has ordained for you to know, you can’t pray; the circumstances of the people become so overpowering that you are no longer able to get to the underlying truth. Our work is to be in such close contact with God that we may have His mind about everything, but we shirk that responsibility by substituting doing for interceding. And yet intercession is the only thing that has no drawbacks, because it keeps our relationship completely open with God. What we must avoid in intercession is praying for someone to be simply “patched up.” We must pray that person completely through into contact with the very life of God. Think of the number of people God has brought across our path, only to see us drop them! When we pray on the basis of redemption, God creates something He can create in no other way than through intercessory prayer. |
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Colossians 1:27-29:
27To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory. 28Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. 29To this end I also labor, striving according to His working which works in me mightily. |
John Owen: Hope is a Glorious Grace “Christ in you the hope of glory”--Colossians 1:27 Hope is a glorious grace, whereunto blessed effects are ascribed in the Scripture, and an effectual operation unto the supportment and consolation of believers. By it are we purified, sanctified, saved. And, to sum up the whole of its excellency and efficacy, it is a principal way of the working of Christ as inhabiting in us: “Christ in you the hope of glory” (Col 1:27). Where Christ evidenceth His presence with us, He gives us an infallible hope of glory; He gives us an assured pledge of it and worketh our souls into an expectation of it. Hope in general is but an uncertain expectation of a future good which we desire; but as it is a gospel grace, all uncertainty is removed from it, which would hinder us of the advantage intended in it. It is an earnest expectation, proceeding from faith, trust, and confidence, accompanied with longing desires of enjoyment. From a mistake of its nature, it is that few Christians labor after it, exercise themselves unto it, or have the benefit of it; for to live by hope, they suppose, infers a state not only beneath the life of faith and all assurance in believing, but also exclusive of them. They think to hope to be saved is a condition of men who have no grounds of faith or assurance; but this is to turn a blessed fruit of the Spirit into a common affection of nature. Gospel hope is a fruit of faith, trust, and confidence; yea, the height of the actings of all grace issues in a well-grounded hope, nor can it rise any higher (Rom 5:2-5). Now, the reason why men have no more use of, no more benefit by, this excellent grace, is because they do not abide in thoughts and contemplation of the things hoped for. The especial object of hope is eternal glory (Col 1:27; Rom 5:2). The peculiar use of it is to support, comfort, and refresh the soul in all trials, under all weariness and despondencies, with a firm expectation of a speedy entrance into that glory, with an earnest desire after it. Wherefore, unless we acquaint ourselves by continual meditation with the reality and nature of this glory, it is impossible it should be the object of a vigorous, active hope, such as whereby the apostle says “we are saved.” Without this we can neither have that evidence of eternal things, nor that valuation of them, nor that preparedness in our minds for them, as should keep us in the exercise of gracious hope about them. |
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Colossians 1:28:
"We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ.' |
Ah yes. What I perceive as the true weight of any real pastor/minister/evangelist: Their goal is to present their members as "perfect" in Christ, which, of course, means preaching Christ and Christ crucified. They are to be pointing the way to the cross, and not by the scenic route via a denomination commitment or by purchasing a route through tithes and offerings. I have been down the scenic route and, believe me, its gets real old real fast. So, let's all quit getting our kicks on Route 666, and pursue a far better way: Jesus Christ and let the real road to perfection unfold before us!
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