PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
The Lord's Coming	The Day of the Lord	Questions Concerning the Coming of the Lord	Be Ready for the Lord's Coming	Watchfulness While Awaiting the Coming of the Lord
(4:13-5:11)		(4:13-5:11)
5:1-11	5:1-11	5:1-11	5:1-11	5:1-3
				5:4-11
Final Exhortations and Greetings	Various Exhortations	Concluding Exhortations	Final Instructions and Greetings
5:12-15	5:12-22	5:12-22	5:12-13	5:12-13a
				15:13b
			5:14-15	5:14-18
5:16-22			5:16-18
			5:19-22	5:19-22
	Blessing and Admonition			Closing Prayer and Farewell
5:23-24	5:23-28	5:23-24	5:23-24	5:23-24
5:25		5:25	5:25	5:25
5:26-27		5:26-27	5:26	5:26-27
			5:27
5:28		5:28	5:28	5:28

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one, and only one, subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS TO VERSES 1-22

A. Verses 1-11 are closely linked to 4:13-18. Notice the similar ending in 4:18 and 5:11. These passages are primarily pastoral. Their contextual purpose is to comfort, not give doctrine, although surely Paul does.

 

B. This continues the discussion of the Second Coming and how Christians should live in light of the Lord's imminent return.

 

C. Verses 13-22 have fifteen present imperatives which speak of ongoing lifestyle characteristics demanded of believers in light of the end-time events.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:1-11
 ¹Now as to the times and the epochs, brethren, you have no need of anything to be written to you. ²For you yourselves know full well that the day of the Lord will come just like a thief in the night. ³While they are saying, "Peace and safety!" then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape. ⁴But you, brethren, are not in darkness, that the day would overtake you like a thief; ⁵for you are all sons of light and sons of day. We are not of night nor of darkness; ⁶so then let us not sleep as others do, but let us be alert and sober. ⁷For those who sleep do their sleeping at night, and those who get drunk get drunk at night. ⁸But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. ⁹For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, ¹⁰who died for us, so that whether we are awake or asleep, we will live together with Him. ¹¹Therefore encourage one another and build up one another, just as you also are doing.

5:1 "Now as to" The subject of the Second Coming continues, but a new aspect of the event is approached: the judgment of unbelievers.

NASB"the times and the epochs"
NKJV, NRSV"the times and the seasons"
TEV"the times and occasions"
NJB"times and seasons"

Although believers are not to seek specific times (cf. Matt. 24:36), they do need to recognize the trends of history (cf. Acts 1:7; Matt. 24:32-33). The Greek chronōn, translated "times," answers the question, "How long?" It speaks of the passing of time. The English word "chronology" is derived from this Greek root. Kairōn, translated "epochs," answers the question, "when?" It speaks of special events.

▣ "brethren" This is often used by Paul to mark a transition to a new subject (see 4:1).

▣ "you have no need of anything to be written to you" Paul had not been able to give them extensive and prolonged information about the Second Coming. Remember, he only stayed a short time in Thessalonica, but he must have preached on this subject several times. This phrase does not mean to imply the Thessalonian believers perfectly understood all aspects of the end-time events but that the Spirit would lead them and inform them in the necessary areas (cf. John 14:26; 16:13; I John 2:20,27) especially those truths that relate to: (1) the gospel, and (2) the Christian life.

The other possible option is that it refers to the New Covenant of Jer. 31:31-34, especially vv. 33-34. The New Age of righteousness is characterized by believers knowing God in intimate personal ways. They will not need a teacher for God has written His word on their hearts by means of the Spirit.

5:2 "the day of the Lord" This corresponds to an OT phrase referring to God or His Messiah breaking into history to set up the new age of righteousness (cf. Joel 1:15; 2:11,31; Amos 5:18; Isa. 2:12). In the OT God's coming could be for blessing or for judgment. For believers it will be the culmination of salvation but for unbelievers the consummation of judgment.

The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior or Judge) goes by several designations in Paul's writings:

1. "the day of our Lord Jesus Christ" (cf. I Cor. 1:8)

2. "the day of the Lord" (cf. I Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2)

3. "the day of the Lord Jesus" (cf. II Cor. 1:14)

4. "the day of Jesus Christ" (cf. Phil. 1:6)

5. "the day of Christ" (cf. Phil. 1:10; 2:16)

6. "His day (Son of Man)" (cf. Luke 17:24)

7. "the day that the Son of Man is revealed" (cf. Luke 17:30)

8. "the revelation of our Lord Jesus Christ" (cf. I Cor. 1:7)

9. "when the Lord Jesus shall be revealed from heaven" (cf. 2 Thess. 1:7)

10. "in the presence of the Lord Jesus at His coming" (cf. 1 Thess. 2:19)

In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit. God would intervene in history through His Messiah to set up this new age. This event was know as the "Day of the Lord." Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as suffering servant and savior, one as Judge and Lord, were not obvious to OT people. See Special Topic: The Two Ages in Gal. 1:4.

▣ "will come just like a thief in the night" This is a present tense used as a future. This "any-moment" return is a recurrent theme in the NT (cf. Matt. 24:42-44; 25:13; Luke 12:40,45; 21:34-36; II Pet. 3:10; Rev. 3:3; 16:15). See Special Topic at 4:15.

There was a Jewish tradition that the Messiah would come at midnight on Passover like the Death Angel of the Exodus.

5:3 "While they are saying, ‘Peace and safety'" This was the message of the false prophets of Jeremiah's day (cf. Jer. 6:14; 8:11,28). Human life and society will appear normal before God's intervention (cf. Matt. 24:37-38; Luke 17:26-27). They will not be expecting the Messiah.

The NT emphasis is that there will be intense suffering before the Second Coming (cf. Matt. 24:21; Mark 13:19-20).

▣ "then destruction will come upon them suddenly" This passage strongly contrasts "them" (v. 3) and "brothers" (v. 4). This destruction does not refer to annihilation, but is a biblical metaphor for God's judgment (cf. 2 Thess. 1:9; Dan. 12:2).

"Suddenly" is only found here and in Luke's account of Jesus' Olivet discourse (cf. Luke 21:34). It implies a sudden and unexpected event.

▣ "labor pains" This OT metaphor of judgment (cf. Isa. 13:6-8; Jer. 4:31) became a NT metaphor (i.e., birth pains of the new age, cf. Matt. 24:8; Mark 13:8; Rom. 8:22). It speaks of the suddenness yet certainty of an event, as well as the severe pain involved.

NASB"and they will not escape"
NKJV"And they shall not escape"
NRSV"and there will be no escape"
TEV"They will not escape"
JB"and there will be no way for anybody to evade it"

This is an emphatic double negative: "Never, no, never under any circumstances."

5:4 "But you, brethren, are not in darkness" God has revealed—through the OT prophets, Jesus, and NT writers—the basic outline of end-time events so that those believers who are alive will not be surprised by what is occurring. This is one way that God has provided courage to His followers amid the difficulties of this life and the end-time tribulation period.

One reason for the recurrent confusion among believers about these events is that every generation of believers has tried to force these events into their history.

SPECIAL TOPIC: OLD TESTAMENT PREDICTIONS OF THE FUTURE VS. NEW TESTAMENT PREDICTIONS

5:5 "sons of light and sons of day" These are two Semitic idioms for the righteous (cf. Luke 16:8; John 1:4-9; 3:17-21; 8:12; 11:9-10; 12:35-36,46; Eph. 5:8; I John 1:5,7; 2:8-10). This metaphorical dualism of light versus darkness is characteristic of the Ancient Near East. It is a recurrent theme in the Apostle John's writings and in the Dead Sea Scrolls.

5:6 "let us not sleep" This is a different word from 4:13ff. It is often used in the NT for moral indifference (cf. Mark 13:36; Eph. 5:14). Notice the three different uses of "sleep" (katheudō): (1) lack of moral alertness, (v. 6); (2) physical rest, (v. 7); (3) death, (v. 10).

NASB, NKJV,
NRSV"as others do"
TEV"like the others"
NJB"as everyone else does"

This is literally "the remaining" or "the rest." It is the same term used to describe unbelievers who have no hope in 4:13.

▣ "let us be alert and sober" Verse 6 has three present active subjunctives. The first is negative, "do not continue to sleep." The next two are positive, "keep alert and sober." These emphasize continual diligence, but with an element of contingency. Some believers are asleep and are not alert or sober. Alertness is a common theme of the NT for Christians concerning the Second Coming (cf. Matt. 24:42-43; 25:13; Mark 13:34; Luke 21:34). Both "alert" and "sober" are used metaphorically. "Sober" in vv. 6 & 8 is used of mental alertness or self-control (cf. II Tim.4:5; I Pet. 1:13; 4:7; 5:8).

5:8 "having put on" This is an Aorist middle participle which could read "having once for all ourselves put on." This usage is very similar to Rom. 13:12; Eph. 6:11-14, which reflects Isa. 59:17. Paul used this military armor metaphor often, but not always using the armor to represent the same Christian attributes. Believers must personally avail themselves of the spiritual weaponry provided by Christ. Maturity's protection is not automatic (cf. v. 7).

▣ "faith. . .love. . .hope" This was Paul's favorite triad of Christian virtues (cf. Rom. 5:2-5; Gal. 5:5-6; Col. 1:4-5; 1 Thess. 1:3; Heb. 6:10-12; I Pet. 1:21-22). They form a link from initial faith to consummated faith.

▣ "hope" This often is used to refer to the Second Coming, especially in I & 2 Thessalonians. See SPECIAL TOPIC: HOPE at Gal. 5:5.

5:9 "for obtaining salvation through our Lord Jesus Christ" God's love flows to us only through Christ. He is the only way (cf. John 14:6); the door (John 10:1-3); the only mediator (I Tim. 2:5).

SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)

5:10 "who died for us" This expresses Jesus' substitutionary vicarious sacrifice on our behalf (cf. Isa. 53; Mark 10:45; II Cor. 5:21).

▣ "whether we are awake or asleep" There are two interpretive options: (1) the church was concerned about those members of their fellowship who have died or (2) Jesus died for even those believers who are not alert and not sober.

▣ "we will live together with Him" Heaven is surely a place (cf. John 14:2-3a), but primarily it is being with Jesus (cf. John 14:3c; II Cor. 5:6,8). Heaven, like salvation, is a personal relationship!

5:11 "encourage one another" This is a present active imperative. "Encourage" is from the same root as "paraclētos" (cf. John 14-16,26; 15:26; 16:17; I John 2:1). Paul's discussion of the Rapture (cf. 4:13-18) ends in an ethical, ministry admonition (cf. I Cor. 15:58; Eph. 4:13). Doctrine should encourage godly living (cf. Luke 12:48).

▣ "build up one another" This is another present active imperative. The expectation of Christ's return and heaven should motivate us to minister to one another, not fight over competing human eschatological systems!

SPECIAL TOPIC: EDIFY

NASB (UPDATED) TEXT: 5:12-22
 ¹²But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, ¹³and that you esteem them very highly in love because of their work. Live in peace with one another. ¹⁴We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. ¹⁵See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. ¹⁶Rejoice always;¹⁷ pray without ceasing; ¹⁸in everything give thanks; for this is God's will for you in Christ Jesus. ¹⁹Do not quench the Spirit; ²⁰do not despise prophetic utterances. ²¹But examine everything carefully; hold fast to that which is good; ²²abstain from every form of evil.

5:12 "brethren" This is often used by Paul to show a transition to a new subject (cf. 4:13; 5:1), though not always (cf. 5:14 and 25, 26). Here it shows that Paul was addressing the whole church.

NASB"appreciate"
NKJV"recognize"
NRSV"respect"
TEV"to pay proper respect"
NJB"be considerate"

This is a perfect infinitive, literally "to know," used in the sense of "to appreciate," "to show people respect," "to acknowledge the value of" or "know the value of." Believers must respond appropriately and respectfully toward God-called leadership (cf. I Cor. 16:18; Phil. 2:29; I Tim. 5:17).

NASB"those who diligently labor amongst you"
NKJV, NRSV"those who labor among you"
TEV"to those who work among you"
NJB"those who are working amongst you"

This term for "labor" means "strenuous effort" (cf. I Cor. 16:16). This entire section seems to refer to an attitude problem in the church toward its leadership.

1. "who diligently labor among you" (present active participle)

2. "who have charge over you" (present middle participle)

3. "who give you instructions (present active participle). There is one article in the Greek text followed by these three descriptive phrases, all of these participles refer to leadership.

 

▣ "have charge over you in the Lord" This is literally "to be set before." They will give an account to God for their ministry (cf. I Cor. 3:10-17; Heb. 13:17).

▣ "give you instruction" This is literally "put sense into." It is usually translated "to admonish the unruly."

5:12-22 There is a series of fifteen present imperatives urging believers to live appropriately in a fallen world on the verge of destruction. Our godly lives should point lost people to Christ.

5:13

NASB, NKJV,
NRSV"esteem them very highly in love"
TEV"Treat them with the greatest respect and love"
NJB"Have the greatest respect and affection for them"

The verbal is a present infinitive which emphasizes continuing personal action. The adverb is a triple compound term used three times by Paul (cf. Eph. 3:20; 1 Thess. 3:10). Believers should respect their leaders (cf. I Cor. 16:18; Phil. 2:29; I Tim. 5:17). See Special Topic: Paul's Use of Huper Compounds at Gal. 1:13.

▣ "because of their work" Leadership is a gift from God (cf. Eph. 4:11-13). When He assigns the task, He honors the task, not necessarily the person who receives it. The term translated "work" in v. 13 is different from the one in v. 12. This hard working group of leaders may have been contrasted with those who refused to work (cf. v. 14 and 2 Thess. 3:6-11).

▣ "Live in peace with one another" This is a present active imperative, a continual command for believers and a common NT appeal (cf. Mark 9:50; Rom. 12:18; II Cor. 13:11). This reflects a common problem in the churches. Christianity embraced men and women from many differing backgrounds (cf. Rom. 14:1-15:13; I Cor. 8:1-13; 10:23-33).

5:14 "brethren" This verse could refer primarily to the leaders (cf. v. 27), but the things mentioned would apply to all believers. This is also true of I Timothy 3. New Testament Christianity does not make a distinction between "clergy" and "laity." We are all God-called, Spirit- gifted ministers of Jesus (cf. Eph. 4:11-13). Within this family of gifted ministers God does choose leaders!

NASB"admonish the unruly"
NKJV"warn those who are unruly"
NRSV"to admonish the idlers"
TEV"warn the idle"
NJB"warn the idlers"

This begins a series of present imperatives, denoting continuous or habitual action. There are fifteen imperatives in vv. 12-22. This one could have one of two meanings: (1) a military term for disorderly conduct; or (2) used in the Koine Greek papyri from Egypt for "idlers." The latter connotation fits the context of this letter better (cf. 2 Thess. 3:7-16).

NASB, NRSV"encourage the fainthearted"
NKJV"comfort the fainthearted"
TEV"encourage the timid"
NJB"give courage to those who are apprehensive"

A present middle (deponent) imperative, this is literally, "little-minded." The KJV has "feeble-minded," but it is really used in the sense of "fainthearted" or "little-faithed" (cf. Rom. 14:1-15:13; I Cor. 8; 10:23-33). It may be an allusion to Isa. 35:4 in the Septuagint.

▣ "help the weak" This present middle imperative is used in the sense of weak in body and/or mind. This may designate the same type of Christian as characterized in Rom. 14:1-15:13 (i.e., I Cor. 8:7; 9:22) or it may refer to a physical problem.

▣ "be patient with everyone" This is a present active imperative. It is a command to continually be longsuffering, not short-tempered (cf. I Cor. 13:4; Eph. 4:2). This is directed to both leaders and people. It also gives us a window into the problems of the early church.

There are two Greek terms translated "patience": (1) makrothomia and (2) hupomonē. They are listed together in II Cor. 6:6; Gal. 5:22; Col. 1:11; II Tim. 3:10. The first one is used in this text. It can refer to a characteristic of God (cf. LXX of Isa. 57:15; Rom. 2:4; 9:22; I Pet. 3:20; II Pet. 3:9). Believers are to emulate the character (image) of their Father.

It is also used of patience with (1) something, cf. Heb. 6:12; James 5:7,8 or (2) someone. cf. Matt. 18:26,29; I Cor. 13:1; 1 Thess. 5:14; James 5:10. This is evidence of spiritual maturity and Christlike living.

5:15 "See that no one repays another with evil for evil" This is another present active imperative (cf. Matt. 5:44; Rom. 12:17-21; I Pet. 3:9). Believers must respond differently than unbelievers. Believers should act in love, not react in anger. Difficult and unfair situations are often the most effective witnessing opportunities.

NASB"always seek after that which is good"
NKJV"always pursue what is good"
NRSV"always seek to do good"
TEV"at all times make it your aim to do good"
NJB"you must all think of what is best"

This present active imperative is rendered literally "continue to pursue good" (cf. v. 21; Rom. 12:9). The term "good" here is agathos, which usually emphasizes a moral quality. But one wonders how this relates to the next phrase "for one another and for all people." The term kalos (good or beautiful) is used in v. 21. There is a large semantic overlap between these two terms in Koine Greek. Is there meant to be a distinction? Both immediate contexts refer to "evil" (cf. vv. 15a, 22). Verse 15 relates to Christian actions toward believers and non-believers (all men), but v. 21 relates to analyzing Christian leaders or gifts. I am currently thinking that they are synonymous. There was a simplification in grammar and vocabulary occurring in Koine Greek in Paul's day. For a good discussion of kalos see William Barclay's New Testament Words pp. 151-161.

▣ "for one another and for all people" This is much like v. 14 and 3:12. Believers must put the good of the community above personal benefit (cf. Rom. 12:10; I Cor. 12:7; Phil. 2:1-5). How believers treat other believers should be generalized to the way they treat nonbelievers also (cf. Gal. 6:10).

5:16 "Rejoice always" This present active imperative is the theme of the book of Philippians (cf. 2:18; 3:1; 4:4,10). It is a world-view based on our relationship with Christ and our covenant relationship with other Christians, not on circumstances (cf. Rom. 8:31-39).

5:17 "pray without ceasing" Another present middle (deponent) imperative, this must refer to lifestyle prayer, a moment by moment fellowship with God (cf. 1:3; 2:13). Paul sensed a need for prayer and believed it affected his ministry (cf. v. 25; Eph. 6:18-19; 2 Thess. 3:1).

5:18

NASB, NKJV"in everything give thanks"
NRSV"give thanks in all circumstances"
TEV"be thankful in all circumstances"
NJB"for all things give thanks to God"

This is another present active imperative. Circumstances must not dictate our thanksgiving or our joy (cf. Rom. 8:26-30, 31-39; Eph. 5:20). Remember that thanksgiving should flow not "for all things," but "in all circumstances." See Special Topic: Paul's Praise, Prayer, and Thanksgiving at Gal. 6:18. See SPECIAL TOPIC: THANKSGIVING at 1 Thess. 1:2.

▣ "God's will" This is literally "a will of God" like Eph. 5:17. The will of God is that fallen mankind believe in Christ (cf. John 6:29). After this there are several "wills" of God. One is to rejoice and give thanks even during persecution and conflict. See Special Topic at 4:3.

5:19

NASB, NKJV,
NRSV"Do not quench the Spirit"
TEV"Do not restrain the Holy Spirit"
NJB"Never try to suppress the Spirit"

Verses 19-20 are present active imperatives with the negative particle, usually meaning stop an act in process. The Williams translation has "stop stifling the Spirit." The five imperatives of vv. 19-22 must go together. The first two negative imperatives of vv. 19 & 20 set the boundaries for the three positive imperatives of 21-22. "Quench" means "to put out a fire." Our actions affect the working of the Spirit (cf. Isa. 63:10; Eph. 4:30).

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

5:20

NASB"do not despise prophetic utterances"
NKJV"Do not despise prophecies"
NRSV"Do not despise the words of prophets"
TEV"do not despise inspired messages"
NJB"never. . .treat the gift of prophecy with contempt"

The definition of "prophecy" in the NT has been much debated. The gift is included in the list of spiritual gifts in I Cor. 12:28-29 and Eph. 4:11. How the Scripture writing prophets of the OT are related to the post-apostolic gift of "prophecy" is uncertain. Most scholars want to limit inspiration/revelation to the NT period (cf. Jude 3,20).

Clearly NT prophets are not synonymous with OT prophets. The NT gift usually relates to practical application issues, not new revelatory information. However, there is a predictive element in Acts 11:27-30 and 21:10-11. In I and II Corinthians prophecy and prophesy (cf. I Cor. 13:1; 14:1,39) mean proclaim the gospel. Exactly how this proclamation differed between apostles, prophets, evangelists, pastors, and teachers is uncertain.

Verse 20 is in some way related to v. 19. Exactly how this fits into the Thessalonian church is uncertain. Believers must vigorously reject false leaders, but enthusiastically embrace godly leaders.

5:21

NASB"examine everything carefully"
NKJV"Test all things"
NRSV"test everything"
TEV"Put all things to the test"
NJB"think before you do anything"

This is a present active imperative. It is literally, "and all things prove." In context this could refer to (1) church leaders, (2) spiritual gifts, (3) a spiritual message, or (4) doctrine. The word (dokimazō, see Special Topic at 3:5) implies "to test with a view toward approval" (cf. I Cor. 12:10; 14:29; I John 4:1ff.). Some things appear spiritual but actually are not (cf. Matt. 7:21-23; Col. 2:16-23).

SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)

▣ "hold fast to that which is good" "Hold fast" is another present active imperative. It seems to relate to the things examined. This is the Greek term kalos (good or beautiful), not agathos as in v. 15.

5:22 "abstain from every form of evil" "Abstain" is a present middle imperative. "Evil" can be masculine or neuter. This causes problems in passages like Matt. 6:13, because the text could refer to Satan or evil in general. In this context it could be evil persons or evil in general. There is no emphasis on false teachers in 1 Thessalonians, therefore, it is probably parallel to the generic "good" in v. 21.

The phrase "every form of" can be understood in two ways: (1) KJV translates it as "every appearance of evil," as in Luke 9:29. This is also the way the early Church Fathers understood the term or (2) the Didache 3:1 seems to use the term in a general sense of "all evil," not just apparent, but real evil.

NASB (UPDATED) TEXT: 5:23-24
 ²³Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. ²⁴Faithful is He who calls you, and He also will bring it to pass.

5:23 "may the God of peace Himself" This is a common phrase in the closings of Paul's letters (cf. Rom. 15:33; 16:20; II Cor. 13:11; Phil. 4:6; 2 Thess. 3:16 ). What a wonderful, descriptive title for deity!

▣ "sanctify. . .be preserved" These are both aorist optatives, which is the mood of wishing or praying. Paul prayed that believers be sanctified and preserved by God. This shows sanctification is both a gift at salvation and a continuing task. See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 4:3.

▣ "sanctify you entirely" In this sentence, two Greek adjectives, "entirely" and "complete," combined with three nouns, "spirit, soul, and body," underscores the completeness of our person, not that man is a trichotomous being like the Triune God. In Luke 1:46-47 the parallelism shows that soul and spirit are synonymous. Humans do not have a soul—they are a soul (cf. Gen. 2:7). This phrase emphasizes believers' call to holiness in every area of their lives (cf. Matt. 5:48; Eph. 1:4).

▣ "may your spirit and soul and body be preserved complete" This is not a proof-text for an ontological trichotomy in mankind (humans a trinity like God), but humans have a dual relationship to both this planet and to God. The Hebrew word nephesh is used of both mankind and the animals in Genesis (cf. Gen. 1:24; 2:19), while "spirit" (ruah) is used uniquely of mankind (the breath of life). This is not a proof-text on the nature of mankind as a three-part (trichotomous) being, nor is Heb. 4:12. Mankind is primarily represented in the Bible as a unity (cf. Gen. 2:7). For a good summary of the theories of mankind as trichotomous, dichotomous, or a unity, see Millard J. Erickson's Christian Theology (second edition) pp. 538-557 and Frank Stagg's Polarities of Man's Existence in Biblical Perspective.

▣ "without blame" This term is only found here in the NT. It has been found in inscriptions at Thessalonica. It means free from blame or accusations, therefore, morally pure. It possibly reflects the OT term "blameless" that meant free of defects and, therefore, available for sacrifice. See Special Topic at 2:10.

▣ "at the coming of our Lord" This has been the theological focus of the entire book, the Second Coming (cf. 1:10; 2:19; 3:13; 4:13-15:11; 5:23). See SPECIAL TOPIC: JESUS' RETURN at 2:19 and 3:13.

5:24 "Faithful is He" This functions both as the second descriptive title (cf. Deut. 7:9; Isa. 49:7; I Cor. 1:9; 10:13; II Cor. 1:18; 2 Thess. 3:3) and as a characteristic of YHWH (cf. Ps. 36:5; 40:10; 89:1,2,5,8; 92:2; 119:90). The believers' confidence is in the established, settled, unchanging character of YHWH (cf. Malachi 3:6).

▣ "He who calls. . .He also will bring it to pass" The third descriptive title, "He who calls," always refers to God the Father (cf. 2:12; 4:7). This verse refers to the believers' election plus glorification (cf. Rom. 8:29-34). It focuses on the trustworthy God who initiates and perfects (cf. Phil. 1:6; 2:13). Our hope is in God's trustworthiness to keep His promises.

NASB (UPDATED) TEXT: 5:25
 ²⁵Brethren, pray for us.

5:25 "pray for us" Paul felt a need for prayer (cf. Rom. 15:30; Eph. 6:18-19; Col. 4:3-4; Phil. 1:19). Prayer somehow releases the power of God for effective ministry. The sovereign God has chosen to limit Himself in some areas to the prayers of His children (cf. James 4:2). What a responsibility this puts on each one of us as Christians. See SPECIAL TOPIC: INTERCESSORY PRAYER at 1:2.

NASB (UPDATED) TEXT: 5:26-27
 ²⁶Greet all the brethren with a holy kiss. ²⁷I adjure you by the Lord to have this letter read to all the brethren.

5:26 "holy kiss" The "who," "where," and "how" of the early church's use of this type greeting is uncertain. Later, men kissed men and women kissed women on the cheek (cf. Rom. 16:16; I Cor. 16:20; II Cor. 13:23; I Pet. 5:14). The holy kiss was discontinued because of cultural misunderstanding by the pagans.

This was their cultural sign of love, support, and community. In our day in American culture, a hug or a warm handshake functions in the same way. It is a symbol to acknowledge our oneness!

5:27 This verse is addressed to the leaders. Paul's letters were for public reading (cf. Col. 4:16) and later to be passed around to other churches. Paul understood that his writings had meaning beyond their original setting and time.

NASB (UPDATED) TEXT: 5:28
 ²⁸The grace of our Lord Jesus Christ be with you.

5:28 Paul probably wrote this himself to authenticate the letter (cf. II Thess. 3:17-18).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Should we try to set the date of Jesus' return? Why?

2. Define the phrase "Day of the Lord."

3. Why is the Second Coming described as: (1) a thief in the night; and (2) a woman in labor?

4. Where else in the Bible is the Christian armor discussed?

5. Which of these verses was written to the congregation and which to leaders?

6. What was the possible background at Thessalonica for this chapter?

7. Why are there so many "present imperatives" in this chapter? What does this grammatical form mean to us?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
The Man of Lawlessness	The Great Apostasy	The Day of the Lord	The Wicked One	The Coming of the Lord and the Prelude to it
2:1-12	2:1-12	2:1-12	2:1-4	2:1-3a
			2:5-12	2:3b-8
				2:9-12
Chosen for Salvation	Stand Fast	Thanksgiving and Exhortation	You are Chosen for Salvation	Encouragement to Persevere
				(2:13-3:5)
2:13	2:13-17	2:13-15	2:13-15	2:13-17
		2:16-17	2:16-17

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL AND THEOLOGICAL INSIGHTS TO VERSES 1-12

A. This passage is very difficult to interpret as the numerous theories throughout church history illustrate.

 

B. Biblical Background

1. As chapter 1 dealt with the Second Coming of Christ and judgment of unbelievers, chapter 2:1-12 deals with the coming and judgment of the Anti-Christ. This is the most detailed description of this person in the NT. Paul does not use the Johannine term "Anti-Christ" (I John 2:18,22; 4:3; II John 7) but called him "the man of lawlessness" in v. 3 and "the lawless one" in v. 8.

2. The general background of this passage lies in the OT belief in a final confrontation between the people of God and the people of the evil one (cf. Ps. 2; 48:4-8; Ezek. 38-39; Dan. 7; Zech. 14). This conflict became personalized into individual leaders of both camps: God's Messiah and the Anti-Messiah (cf. Gen. 3:15; Daniel 7; 9:23-27).

3. The related passages in the NT are Matthew 24; Mark 13; Luke 17; 21; 1 Thessalonians 4-5; I John 2 and Revelation.

4. Three time elements are involved in v. 1-12.

a. current events

b. future events but preceding the Second Coming

c. future events concerning the Day of the Lord

 

C. It must be remembered that the whole subject of the return of Christ is presented in the Bible in a dialectical tension. On one hand, the imminent return of the Lord is balanced with several events which must happen first. One of these truths does not eliminate or contradict the other. Some examples of the predicted preliminary events would be:

1. the apostasy (cf. Matt. 24:1-13; I Tim. 4:1; II Tim. 3:1ff. and 2 Thess. 2:3ff)

2. the great tribulation (cf. Matt. 24:21-22, 29-31)

3. gospel preached to all nations (cf. Matt. 24:24)

4. revealing of Anti-Christ (cf. Matthew 24, 2 Thessalonians 2; and Revelation 13)

5. salvation of the full number of Gentiles and Jews (cf. Rom. 11:11-36)

 

D. Many see this chapter as apocalyptic in genre. See Special Topic following.

 

SPECIAL TOPIC: APOCALYPTIC LITERATURE

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:1-12
 ¹Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him, ²that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. ³Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, ⁴who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God. ⁵Do you not remember that while I was still with you, I was telling you these things? ⁶And you know what restrains him now, so that in his time he will be revealed. ⁷For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. ⁸Then the lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of his coming; ⁹that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, ¹⁰and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. ¹¹For this reason God will send upon them a deluding influence so that they will believe what is false, ¹²in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.

2:1 "with regard to the coming" This is the Greek term parousia meaning "presence." The cultural background of the term was royal visits for which this word was regularly employed. Three words are used in the NT to describe the Second Coming.

1. parousia, cf. vv. 1,8; 1 Thess. 2:19

2. epiphaneia, cf. v. 8, a visible radiant coming

3. apocalypsis, cf. 1:6-7, meaning "an unveiling" for the purpose of revealing

The last word is also employed at the manifestation of the Anti-Christ in vv. 3,6,8.

"Second Coming" is not a biblical term. It was first used by Justin Martyr. See Special Topics: Jesus' Return at I Thess. 2:19 and NT Terms for Christ's Return at 1 Thess. 3:13.

▣ "our gathering together to Him" This is a reference to the "rapture" of 1 Thess. 4:13-18. From the context, one coming is intended (cf. Matt. 24:27,31; 25:31ff.; Mark 13:27), not two. Verse 3 speaks both of the saints experiencing tribulation and of the revelation of the Anti-Christ. These two verses, 1 and 3, contradict the view of a pre-tribulational, pre-millennial secret rapture of believers.

Usually Matt. 24:32-44 (cf. Luke 17:22-37) is used as support for a secret rapture of believers while the unredeemed are left. However, in context (Noah's day), the unredeemed are taken to be judged. In Matt. 24:39, "took them all away" describes those destroyed in the flood (cf. vv. 37-38).

The real theological purpose of some theologians for a secret rapture distinct from a later, visible return of Jesus is to remove the tension between the imminent return of Jesus and the necessity that some prophesied events must occur before the return and in the case of dispensational pre-millennialism to remove the church from earth so that the OT prophecies may be literally fulfilled to national Israel, which is surprising in light of 1 Thess. 2:13-16.

2:2

NASB"not be quickly shaken from your composure"
NKJV"not to be soon shaken in mind"
NRSV"not to be quickly shaken in mind"
TEV"do not be so easily confused in your thinking"
NJB"please do not get excited too soon"

This is an aorist passive infinitive which speaks of a mental confusion and anxiety caused by an outside agent, here a spirit, or a message. This word literally could describe an earthquake or the coming of God or the Spirit (cf. Heb. 12:26-28). Figuratively it refers to a mental state of wavering loyalty (cf. LXX of Ps. 15:8 and Acts 2:25).

"Quickly" implies (1) Paul's surprise that so soon after he talked to them about these things that so much confusion, fear, and speculation had occurred or (2) their ready acceptance of another person's opinion on this subject.

▣ "or be disturbed" This is a present passive infinitive which speaks of a continuing occurrence by an outside agent, here a spirit or message. If the first term in v. 2 refers to their thinking process, this rare term refers to their feelings. This term is found only in eschatological contexts (cf. Matt. 24:6; Mark 13:7).

NASB"either by a spirit or"
NKJV, NRSV"either by spirit or"
TEV"by the claim. . .Perhaps this was said by someone prophesying"
NJB"by any prediction or"

Paul lists three things (using metē three times) which should not disturb the Thessalonian believers (i.e., "a spirit," "a message," and "a letter"). The first is the term "a spirit" (pneumatos) used in the sense of a prophet's message or another supernatural revelation (cf. I John 4:1, which also relates pneuma with the anti-Christ).

NASB"or a message"
NKJV, NRSV"or by word"
TEV"or by someone preaching"
NJB"or rumor"

This term (logos) could be rendered "by means of someone's personal interpretation" or "by means of someone's speech."

NASB"or a letter as if from us"
NKJV"or by letter, as if from us"
NRSV"or by letter, as though from us"
TEV"Or it may have been said that we wrote this in a letter"
NJB"or any letter claiming to come from us"

Paul began to personally autograph his letters to insure their genuineness (cf. 3:17). This could refer to someone's false interpretation of 1 Thessalonians or Paul's preaching at Thessalonica.

▣ "to the effect that the day of the Lord has come" This is a perfect active indicative, i.e., "The day of the Lord had come." This whole theological issue about eschatology was the major problem Paul was trying to clear up. The remainder of vv. 3-12 is an explanation as to why this statement cannot be true (cf. Matt. 24:23,26). The events that accompany the Second Coming had not yet begun (see Intro. to this chapter). For full discussion on "the Day of the Lord" see note at I Thess. 5:2.

2:3

NASB"Let no one in any way deceive you"
NKJV"Let no one deceive you by any means"
NRSV"Let no one deceive you in any way"
TEV"Do not let anyone fool you in any way"
NJB"Never let anyone deceive you in this way"

This is a strong double negative with an aorist active subjunctive + tis, implying a personal agency. Apparently purposeful deception was occurring.

▣ "for it will not come unless" This is a third class conditional sentence. Some events must happen first (cf. Introduction to this chapter, section C). This Second Coming was not immanent. In this context, two events are mentioned: (1) the great apostasy and (2) the revealing of "the man of sin."

NASB"the apostasy comes first"
NKJV"the falling away comes first"
NRSV"the rebellion comes first"
TEV"the final Rebellion takes place"
NJB"the Great Revolt has taken place"

This compound term apo + histēmi, literally means "to stand away from" (see Special Topic: Apostasy at Gal. 5:4). It can be used in a negative sense (rebellion) or a positive sense (away from sin, cf. II Tim. 2:19). This word was used in Greek literature (Plutarch and Acts 5:37) of political or military rebellion, but in the Septuagint (cf. Josh. 22:22) and Apocrypha, it often refers to spiritual rebellion. Who is rebelling is uncertain, but they are rejecting God and even trying to replace Him. It could be the pagans, the Jews, or part of the visible church (cf. Matt. 24:3-12; I Tim. 4:1; II Tim. 3:1,8,13; I John 2:18-19).

NASB"the man of lawlessness is revealed"
NKJV"the man of sin is revealed"
NRSV"the lawless one is revealed"
TEV"the Wicked One appears"
NJB"the Rebel. . .has appeared"

There is a Greek manuscript problem here. "Lawlessness" is found in the Greek uncial manuscripts א, B, the Coptic and Armenean translations, and the Greek texts used by Origen and Marcion, according to Tertullian, while "sin" is found in manuscripts A, D, F, G. K, L, P, and the Vulgate and Syriac translations and was known by most early church fathers. "Lawlessness" (anomias) is rare in Paul's writings (cf. Rom. 4:7; 6:19; Titus 2:14) and scribes may have substituted the more familiar term "sin" (hamartias). The term "lawlessness" is also used in vv. 7 and 8. The UBS⁴ rates "lawlessness" as "almost certain" (B).

Satan is not intended as in v. 9, but his yielded servant, his incarnation (a parody of Christ, cf. Rev. 13:1-8). Paul never used the term "Anti-Christ," but I John 2:18; 4:3; and II John 7 (written after Paul's death) refer to the same person. In I John "sin" and "lawlessness" are equated (cf. I John 3:4).

It is possible that Paul's "man of lawlessness" is related to the Jewish apocalyptic personification of "the worthless one" (belial) into a false Messiah, a Satanically inspired world leader. The term may be used in this sense in

1. Deut. 13:13, one who leads others away from YHWH to false gods

2. I Sam. 2:12, one who does not know YHWH

3. Nahum 1:15, personified evil

4. Book of Jubilees 1:20, personified spirit

5. Ascension of Isaiah, 4:18

The verb is an aorist passive subjunctive. The passive voice implies an outside agent. God, not Satan, is in control of history. In God's time (cf. 2:6) this parody of Christ, this incarnated evil, this servant of Satan will be allowed to manifest himself in history (the term "reveal" was used for Christ's revelation in 1:7).

The subjunctive mood does not imply that it may not occur, but confirms the ambiguous, but future, time of the revelation (cf. vv. 6,8).

Notice the phrases that describe this end-time person.

1. the man of lawlessness

2. the son of destruction

3. who opposes

4. who exalts himself

5. so that he takes his seat in the temple of God

6. displaying himself as God

This person not only opposes God, but tries to replace Him! The preposition "anti" originally meant "in the place of" and later came to mean "against." Both of these connotations fit this man of lawlessness. He wants power, control, and worship. The essence of the Fall, human and angelic independence, is personified (cf. Dan. 11:3,16,36).

In so many ways these descriptions characterize kings and potentates. A good example is Nero!

NASB"the son of destruction"
NKJV"the son of perdition"
NRSV"the one destined for destruction"
TEV"who is destined to hell"
NJB"the Lost One"

This Hebraic idiom literally translates "the son of perdition." It was used of Judas Iscariot in John 17:12. This eschatological person, like Judas, will be spiritually lost and doomed to eternal punishment although deeply involved in religion (cf. v. 4).

2:4

NASB"who opposes and exalts himself above every so-called god or object of worship"
NKJV"who opposes and exalts himself above all that is called God or that is worshiped"
NRSV"He opposes and exalts himself above every so-called god or object of worship"
TEV"He will oppose everything which men worship and everything which men consider divine"
NJB"This is the Enemy, the one who claims to be so much greater than all that men call ‘god,' so much greater than anything that is worshiped"

These are two present middle participles. What is represented here is an evil counterfeit and parody of Christ seeking glory and worship (cf. Isa. 14:13-14; Ezek. 28:2; Dan. 7:25; 8:9-14; 9:27; 11:36-37; Matt. 24:15; Mark 13:14; Revelation 13).

▣ "exalts himself" This is the Greek compound huperairomai. See Special Topic: Paul's Use of Huper Compounds at Gal. 1:13.

▣ "so that he takes his seat in the temple of God" This phrase is often used by those who believe that all the eschatological events mentioned by Jesus (cf. Matt. 24; Mark 13; Luke 17,21) or John (cf. I John 2; Rev) are future events. If so, this seems to imply a rebuilt Jewish Temple, possibly along the lines of Ezekiel 40-48.

Other interpreters believe that these revealed eschatological events were "soon" to take place and, therefore, must refer to historical events of the first century Mediterranean world.

1. Caligula putting a statue of himself in the Temple in Jerusalem

2. the fall of Jerusalem to Titus in a.d. 70

3. Nero's and Domitian's reigns of terror and persecution of believers

Others of us see these eschatological events as referring to both past first-century events and future events. The OT prophets often took the events of their day and projected them into a future "Day of the Lord" setting. In this way the NT has a message to its own day and every succeeding period of history. We must take seriously the historical setting of the original author, but also the surprising 2000 year delay of the Second Coming.

This very specific and personal passage suggests a future personal historical fulfillment. Yet this text is also ambiguous. Notably this kind of language (i.e., "abomination of desolation," Daniel's name for this sacrilege) fits the Seleucid (Antiochus Epiphanes IV) and Roman (Titus) invasions of Jerusalem during which pagan gods were enthroned in the Temple area. This end-time figure also resembles the pride and arrogance of the kings of Babylon (Isa. 14) and Tyre (Ezek. 28), which possibly are types of Satanic apostasy.

This Greek term for "temple" (naos) was used for the Holy of Holies in the Jewish Temple, though no seat was in it. The term was also employed for pagan temples where deities were enthroned. This may imply that the Jewish temple must be physically rebuilt (cf. Dan. 9:24-27), possibly following Ezekiel 40-48, but not necessarily. Remember the Jewish temple had no place to sit. It was only a Greek temple (i.e., Zeus') which had a throne. If literal this phrase could not refer to a Jewish place of worship.

Chrysostom interpreted "a temple" as a common Pauline metaphor for the Church (cf. I Cor. 3:16-17; 6:19; II Cor. 6:16; Eph. 2:21). This view sees the Anti-Christ as manifesting himself in the visible church.

▣ "displaying himself as being God" The lawless one actually claims deity. He is a parody of Christ, he is Satan incarnated.

In the Revelation of John there is a Satanic trinity (beast from the sea, beast from the land, which is the false prophet, and Satan). The beast from the sea is a parody of Christ, i.e.,

1. has a fatal wound but is alive, cf. Rev. 13:3,14

2. title "who is like the beast" reflects YHWH's description in Isa. 40:18-22; 43:11; 44:6,8,9-20; 45:6

3. performed great signs cf. Rev. 13:13

4. gives an identifying mark to his followers, cf. Rev. 13:16, like God's mark on Christ's followers, cf. Rev. 7:3

 

2:5 "I was telling you these things" This is an imperfect tense signifying that these believers had repeatedly heard preaching or teaching about this subject. They had information about this subject that modern readers do not have (cf. v. 5, "do you not remember" and v. 6, "you know.") Therefore, all modern interpretations, to some extent, are incomplete and suppositional. Dogmatism must be avoided though careful exegesis is helpful. It is uncertain if this phrase is referring to the information given in vv. 1-5 or vv. 6-12.

2:6 "you know" This implies that (1) these believers knew who/what Paul was referring to or (2) they were currently experiencing the power/person in their lives.

NASB"what restrains him now"
NKJV"what is restraining"
NRSV"what is now restraining him"
TEV"there is something that keeps this from happening now"
NJB"what is still holding him back"

This verb can mean

1. "hold back" (cf. Luke 4:24; Philem. 13)

2. "hold fast" (cf. 1 Thess. 5:21; Luke 8:15)

3. "hold away" (no biblical example)

The context favors "hold back" or "restrains." The real question is: who or what is this restrainer? An interesting grammatical change occurs from the neuter in vv. 6 & 7 to the masculine in vv. 7 & 8. This implies an influence capable of personification. Because of this, at least three interpretations are plausible.

1. law vs. anarchy, personified in the Roman emperor

2. angelic authority, personified in a specific angel(s), cf. Rev. 7:1-3

3. God, in the person of His Spirit or the Spirit's empowering the preaching of the gospel

The first theory is very old and pervasive, first stated by Tertullian. It fits the contextual criteria that the Thessalonian Christians would have understood. Paul also spoke of his experiences with and the benefit of law (cf. Rom. 13:1ff; Acts 17-18). The second theory is closely related. It uses Daniel 10 as evidence for angelic control and authority over nations and their law systems. The third theory is of a more recent vintage. It has much to commend it but is also very presuppositional. This is employed mostly by particular dispensationalists to support a secret rapture.

The spirit of the Anti-Christ has always been in the world (cf. I John 2:18; 4:3; II John 7), but one day he will be ultimately personified. Satan does not know God's plan and possibly has evil people ready in every age. This restraining force is ultimately supernatural and under God's control and plan (cf. vv. 6b-7).

▣ "so that in his time he will be revealed" The person/power referred to is apparently being restrained by God. At the appointed time in the future, he will be allowed to manifest himself.

2:7 "the mystery" God has a unified purpose for mankind's redemption that even preceded the fall (cf. Acts 2:23; 3:18; 4:28; 17:31; Luke 22:22). Hints of this plan are revealed in the OT (cf. Gen. 3:15; 12:3; Exod. 19:5-6; and the universal passages in the prophets). However the full agenda was not clear. With the coming of Jesus and the Spirit it begins to become more obvious. Paul used the term "mystery" to describe this total redemptive plan (cf. I Cor. 4:1; Eph. 6:19; Col. 4:3; I Tim. 3:9). However, he used it in several different senses.

1. A partial hardening of Israel to allow Gentiles to be included . This influx of Gentiles will work as a mechanism for Jews to accept Jesus as the Christ of prophecy (cf. Rom. 11:25-32).

2. The gospel was made known to the nations, which are all included in Christ and through Christ (cf. Rom. 16:25-27; Col. 2:2).

3. Believers' new bodies at the Second Coming (cf. I Cor. 15:5-57; 1 Thess. 4:13-18).

4. The summing up of all things in Christ (cf. Eph. 1:8-11).

5. The Gentiles and Jews are fellow-heirs (cf. Eph. 2:11-3:13).

6. Intimacy of the relationship between Christ and the Church described in marriage terms (cf. Eph. 5:22-33).

7. Gentiles included in the covenant people and indwelt by the Spirit of Christ so as to produce Christlike maturity, that is, restore the marred image of God in fallen humanity (cf. Col. 1:26-28).

8. The end-time Anti-Christ (cf. 2 Thess. 2:1-11).

9. Early Christian creed or hymn (cf. I Tim. 3:16).

This term may also be used in the sense that God has a "mystery plan" for the future, so too, Satan has a "mystery plan." These verses reveal how the personification of evil will mimic Christ.

▣ "of lawlessness is already at work" This is a present middle indicative. It is a concept also revealed in I John (cf. I John 2:18-29; 4:3). This compound form of the term "work" (energeō) is used almost exclusively of supernatural agencies (cf. I Cor. 12:6,11; II Cor. 4:12; Gal. 2:8; 3:5; Eph. 1:11,20; 2:2; 3:7; 4:16; Phil. 2:13; 3:21; Col. 1:29; I Thess. 2:13; 2 Thess. 2:9; I Timothy 2:12). This spiritual rebellion has been occurring since the fall. The rebellion will one day be personified. Currently God is restraining this influence. The Scriptures project an end-time confrontation between personal evil and God's Messiah (cf. Psalm 2).

NASB"only he who now restrains will do so until he is taken out of the way"
NKJV"only He who now restrains will do so until He is taken out of the way"
NRSV"but only until the one who now restrains it is removed"
TEV"until the one who holds it back is taken out of the way"
NJB"and the one who is holding it back has first to be removed"

This is a present active participle with an aorist middle (deponent) subjunctive. God (or His agent) is still continuing to restrain, but sometime in the future this restraining influence will be removed. For the theories about the identity of "the one restraining," see v. 6. Who or whatever it is, God, not the lawless one, is in control of history.

2:8 "Then that lawless one will be revealed" The time element is the question. The text implies immediately after God removes the restraining power. The following verses detail his activity (cf. Dan. 7:13; 8:29; 9:24-27).

NASB"whom the Lord will slay"
NKJV"whom the Lord will consume"
NRSV"whom the Lord Jesus will destroy"
TEV"the Lord Jesus will kill him"
NJB"The Lord will kill him"

There are two Greek manuscript problems in this verse. The first is the name "Lord" or "Lord Jesus." The single title is in manuscripts B, D^c, and K. The double title is in manuscripts א, A, D^*, G, P and the Vulgate, Syrian, and Coptic translations.

The second problem is the verb. "Destroy" is in manuscripts א , A, D^*, G, and P as well as the Vulgate, Syrian and Coptic translations. Paul was possibly alluding to Isa. 11:4, where this same verb (slay) occurs in the Septuagint. The unusual term "consume" is found in manuscripts F and G and a variant form in D^c and K. The Second Coming will end this period of rebellion.

▣ "with the breath of His mouth" The OT background for this is Job 4:9; 15:30 or Isa. 11:4; 30:28,33. The NT usage is Rev. 2:16; 9:15. The Hebrew and Greek terms can refer to both, wind, breath, or spirit as John 3:8 shows, but here the context demands "breath." This may refer to (1) the power of His words (John Calvin) or (2) the power of the spoken word in the OT (cf. Genesis 1; Isa. 55:11).

NASB"bring to an end"
NKJV, NRSV"destroy"
TEV"kill him"
NJB"will annihilate him"

This is a very popular word for Paul. He used it over 27 times. This phrase means "to make inoperative" not "to eliminate" or "to destroy" (cf. Rom. 3:3; 6:6). See Special Topic: To Make Null and Void (Kartargeō ) at Gal. 3:17.

NASB"the appearance"
NKJV"the brightness"
NRSV"the manifestation"
TEV"his glorious appearing"
NJB"his glorious appearance"

This term has many possible translations: "brightness," "radiance," "splendor," "glory." This is strong affirmation of a visible manifestation of Christ's physical return to earth (cf. I Tim. 6:14; II Tim. 1:10; 4:1,8; Titus 2:11,13; 3:4). The English "epiphany" is a transliteration of this Greek term. See note at 2:1. See Special Topic on Christ's Return at 1 Thess. 3:13.

▣ "of His coming" This is the Greek term parousia which means "presence." In its day it referred to a royal visit. It even came to be used in Greek literature of the coming of a god. It is used of Jesus in vv. 1 and 8, but of Satan's pawn in v. 9. See SPECIAL TOPIC: JESUS' RETURN at 1 Thess. 2:19.

2:9 "with the activity of Satan" The lawless one is empowered and directed by Satan (see SPECIAL TOPIC: PERSONAL EVIL at 1 Thess. 2:18. cf. Rev. 13:2). Since the time of Theodore of Mopsuestia, the Anti-Christ has been seen as an ape or imitator of Christ. Notice in this context how much like Christ this one is: "revealed" or "unveiled," vv. 3,6,8; "coming," v. 9; "signs" v. 9; "he will have a committed following," vv. 10,12.

NASB"with all power and signs and false wonders"
NKJV, NRSV"with all power, signs, and lying wonders"
TEV"with the power of Satan and perform all kinds of miracles and false signs and wonders"
NJB"there will be all kinds of miracles and a deceptive show of signs and portents"

Miracles are not automatically a sign of God (cf. Exod. 7:11-12,22; Deut. 13:1-5; Matt. 7:21-23; 24:24; Mark 13:22; Revelation 13). Satan counterfeits everything to trick and confuse the children of Adam. Verse 9 seems to precede verse 8 chronologically. Also, verses 9-10 may involve a considerable time.

2:10 "with all the deception of wickedness" Satan tricks unbelievers (cf. Matt. 13:19; II Cor. 4:4) as well as believers (Eph. 4:14) if they remain spiritually immature.

▣ "they did not receive the love of the truth" This is not in the abstract sense, but a reference to

1. the person and work of Jesus, cf. John 14:6

2. the Spirit, cf. John 14:17; 15:16; 16:13

3. the message about Jesus, cf. John 17:17

"Receive" is used in 1 Thess. 1:6 and 2:13 in the sense of personally welcome as a guest. These unbelievers refused to believe the gospel and welcome Jesus. See Special Topic: Truth at Gal. 2:5.

▣ "so as to be saved" In the OT this term meant "physical deliverance" (cf. James 5:15). However, in the NT it takes on spiritual/eternal significance.

2:11

NASB"For this reason God will send upon them a deluding influence"
NKJV"And for this reason God will send them strong delusion"
NRSV"For this reason God sends them a powerful delusion"
TEV"For this reason God sends the power of error to work in them"
NJB"The reason why God is sending a power to delude them"

This is a present active indicative used as a future. The major truth here is that God is in control of all things, even Satan (cf. Job 1-2; Zech 3). This sending is either: (1) God's actively sending judgment on them who reject the truth (cf. Rom. 11:7-10) or (2) God's passively allowing the consequences of their unbelief to become manifested in their lives (cf. Ps. 81:12; Hos. 4:17; Rom. 1:24, 26, and 28). This ambiguity exists also in the OT account of Pharaoh, where it is said, Pharaoh hardened his own heart (cf. Exod. 7:14; 8:15, 32), and also God hardened his heart (Exod. 4:21; 7:3,13; 9:12,35; 10:1,20,27; 14:4,8).

The plural pronouns refer to the wicked men of v. 10.

NASB"so that they will believe"
NKJV"that they should believe"
NRSV"leading them to believe"
TEV"so that they believe"
NJB"and make them believe"

The human who refuses Christ is rejected by God (cf. Hos. 5:6c; John 3:17-21). This is not double predestination, but the consequences of active unbelief (cf. I Kings 22:19-23).

NASB, NRSV,
TEV"what is false"
NKJV"the lie"
NJB"what is untrue"

This is literally "the lie" (cf. John 8:44; Rom. 1:25). It is in contrast to "the truth" of verse 10. In I John "the liar " is the one who denies that Jesus is the Christ (cf. 2:22). This liar is called the "antichrist."

2:12

NASB"in order that they all may be judged"
NKJV"that they all may be condemned"
NRSV"so that all. . .will be condemned"
TEV"The result is that all. . .will be condemned"
NJB"to condemn all"

The KJV translated this as "damned." This term means "to be fairly judged" (as did "damned " in a.d. 1611).

▣ "but took pleasure in wickedness" They were not only cold to the truth but warm to evil (cf. Heb. 11:25).

CONTEXTUAL INSIGHTS TO VERSES 13-17

A. This context is a prayer to God for His initiating and electing grace (opposite of 2:11) in the lives of the Thessalonian Christians. As 1:3-4 is a prayer of thanksgiving for the believers, this is a prayer for God's continuing activity in their lives.

B. In many ways the close of chapter 2 is similar to the close of chapter 1.

C. Verses 13ff are in obvious contrast to the doom of the unbelievers in verses 11-12.

D. Three thought units appear in this section:

1. Verses 13-14, the believer and sanctification

2. Verse 15, the believer's perseverance

3. Verses 16-17, the believer's encouragement and hope issues in "good things"

(in each section God's initiating grace is balanced by mankind's appropriate response)

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:13-15
 ¹³But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. ¹⁴It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ. ¹⁵So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.

2:13 "we should always give thanks to God" This same truth is expressed in 5:18. See Special Topic: Paul's Praise, Prayer, and Thanksgiving at Gal. 6:18.

▣ "God. . .Lord. . .Spirit" Paul often alluded to the Trinity (cf. Rom. 1:4-5; 5:1,5; 8:1-4,8-10; I Cor. 12:4-6; II Cor. 1:21; 13:14; Gal. 4:4-6; Eph. 1:3-14,17; 2:18; 3:14-17; 4:4-6; I Thess. 1:2-5; Titus 3:4-6). It is also assumed by other NT authors (cf. Matt. 3:16-17; 28:19; John 14:26; Acts 2:32-33,38-39; I Pet. 1:2 and Jude 20-21). See SPECIAL TOPIC: THE TRINITY at Gal. 4:4.

▣ "brethren beloved by the Lord" "Beloved" is the perfect passive participle form of agapaō. This implies election (cf. Rom. 1:7; Col. 3:12; 1 Thess. 1:4). The wonderful Messianic title "My Beloved" (cf. Matt. 3:17; 17:5) has now become a designation for His followers. They are beloved because they love the truth (cf. 2:10).

NASB"because God has chosen you from the beginning for salvation"
NKJV"because God from the beginning chose you for salvation"
NRSV"because God chose you as the first fruits for salvation"
TEV"For God chose you as the first to be saved"
NJB"because God chose you from the beginning to be saved"

This is an aorist middle indicative meaning God Himself has chosen believers (cf. Eph. 1:4). This is the theological opposite of 2:11. The doctrine of election is (1) a call to holiness (Eph. 1:4), not favored standing; (2) not against the lost, but for the saved. It is mentioned several times by Paul in the NT (cf. Rom. 9; I Cor. 7:7; Eph. 1:4-13; II Tim. 1:9). It is alluded to in 1 Thess. 2:12; and 5:9. God's control of salvation and history is the focus of this context. Evil exists in the spiritual and physical realms, but there is no dualism. Although believers cannot fully understand the mystery of election, they have confidence that the Father of our Lord Jesus Christ is in complete and loving control of all things.

Election is a wonderful doctrine. However, it is not a call to favoritism, but a call to be a channel, a tool, or a means of other's redemption. In the OT the term was used primarily for service; in the NT it is used primarily for salvation which issues in service. The Bible never reconciles the seeming contradiction between God's sovereignty and mankind's free will, but affirms them both! Two good example of the biblical tension are Romans 9 on God's sovereign choice and Romans 10 on mankind's necessary response (cf. 10:11,13).

The key to this theological tension may be found in Eph. 1:4. Jesus is God's elect man and all are potentially elect in Him (Karl Barth). Jesus is God's "yes " to fallen man's need (Karl Barth). Ephesians 1:4 also helps clarify the issue by asserting that the goal of predestination is not heaven, but holiness (Christlikeness). John 15:16 says Jesus chose us to bear fruit! We are often attracted to the benefits of the gospel and ignore the responsibilities! God's call (election) is for time as well as eternity.

Doctrines come in relation to other truths, not as single, unrelated truths. A good analogy would be a constellation versus a single star. God presents truth in eastern, not western, genres. We must not remove the tension caused by dialectical (paradoxical) pairs.

The theological concept of "covenant " unites the sovereignty of God (who always takes the initiative and sets the agenda) with a mandatory initial and continuing repentant faith response from man. Be careful of proof-texting one side of the paradox and depreciating the other! Be careful of asserting only your favorite doctrine or system of theology.

The phrase "from the beginning" is from the Greek manuscripts א , D, K, and L and the Peshitta translation (cf. NEB). But manuscripts B, F, G, and P, the Vulgate, and the Harclean Syriac translations have "first fruits" (cf. NIV, NAB). The problem is that the phrase, "from the beginning," is not used by Paul elsewhere. A. T. Robertson thinks it was the original wording, cf. Word Pictures in the New Testament, vol. IV, p. 54 and the UBS⁴ gives it a "B" rating (almost certain). He uses, "from the ages," (cf. Col. 1:26) or "before the age," (cf. I Cor. 2:7). However, Paul never used the concept of "first fruits" to illustrate election. See Appendix Two on the Principles of Textual Criticism.

SPECIAL TOPIC: ARCHĒ

▣ "through sanctification by the Spirit" Two aspects of the concept of holiness present themselves: (1) initial holiness is positional in Christ and (2) progressive holiness is growth toward Christlikeness (cf. Rom. 8:28-29; Gal. 4:19). The Spirit woos us to Christ, convicts us of sin and convinces us of the truth of the gospel, baptizes us into Christ, and forms Christ in us (cf. John 16:8-16). See Special Topic on Sanctification at 1 Thess. 4:3.

▣ "and faith in the truth" "Truth" in v. 13 is parallel to "gospel" in v. 14.

2:14 "It was for this He called you" This is another emphasis on election (cf. 1 Thess. 2:12; 5:9,24). This small, persecuted, discouraged group of believers was the chosen people of God. They were called to holiness (cf. Eph. 1:4), to Christlikeness (cf. Rom. 8:28-29; Gal. 4:9).

▣ "through our gospel" The gospel is both a message to be believed and a person to be received. It is the mechanism of God's blessing flowing to fallen man. There is no other channel.

▣ "that you may gain the glory of our Lord" This is a restatement of 1:12. "Glory" is difficult to define. It is used many different ways in the OT. In this context it reflects the believers' call from the Father to be sanctified by the Spirit through the work of Christ (cf. Eph. 1:4). Believers are to be like Christ and at the Second Coming they will share His glory (cf. I John 3:2).

See fuller note at 1:9 and SPECIAL TOPIC: GLORY (DOXA) at Gal. 1:5.

▣ "Lord" The covenant name for God in the OT is YHWH. This verb may be alternately rendered "I will be what I cause to be" or "I am what I am." The Jews were reluctant to pronounce this name aloud when they read the Scriptures, in fear of taking God's name in vain (cf. Exod. 20:7). Therefore, they substituted the Hebrew word adon, which meant "owner, husband, master, or lord." Our English Bible translates YHWH in all capitals, Lord. When the NT authors use this term for Jesus, it was one of their ways to identify Him with the God of the OT. See Special Topic: The Names for Deity at 1 Thess. 1:9.

▣ "Jesus" When used by itself this term was the NT author's way to refer to the humanity of Jesus of Nazareth.

▣ "Christ" This is a transliteration of the Hebrew term for "Messiah" which is literally "an anointed one." In the OT three different types of offices were anointed: prophets, priests, and kings. It was a symbol of God's calling and equipping for special service. Jesus fulfills all three OT offices (cf. Heb. 1:2-3).

SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)

2:15 "brethren" This shows a transition to a summary statement.

▣ "stand firm" This is the first of two present active imperatives. Paul often uses this metaphor for perseverance (cf. I Thess. 3:8; I Cor. 16:13; Eph. 6:11,13). This emphasizes the need for believers to persevere in the face of physical and mental persecution and false teaching. In I Cor. 15:1 this term is used for our position in Christ. This brings a balance to the above emphasis on election. See SPECIAL TOPIC: PERSEVERANCE at Gal. 5:4.

▣ "hold to" This is another present active imperative. Believers are to continue to cling to the truths that Paul preached (cf. I Cor. 11:2). This is the theological balance to election.

▣ "the traditions" This term (pardosis) is used in several senses:

1. in I Cor. 11:2,23 for gospel truths

2. in Matt. 15:6; 23:1ff.; Mark 7:8; Gal. 1:14 of Jewish traditions

3. in Col. 2:6-8 of gnostic speculations

4. Roman Catholics use this verse as a biblical proof-text for Scripture and tradition being equal in authority

However, in this context it refers to Apostolic truth either spoken or written (cf. 3:6).

NASB (UPDATED) TEXT: 2:16-17
 ¹⁶Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, ¹⁷comfort and strengthen your hearts in every good work and word.

2:16-17 This is a prayer, like 1:2 and 3:16.

2:16 "our Lord Jesus Christ Himself and God our Father, who has loved us and given us" In the Greek text there are two subjects but with an intensive singular pronoun, "himself" and two singular aorist participles (loved and given). Also notice that Jesus is mentioned first. This shows the unity and equality of the subjects (cf. 1 Thess. 1:1,2; 3:11). The Son and the Father have given us eternal comfort and good hope. See SPECIAL TOPIC: FATHER at 1 Thess. 1:1.

NASB, NRSV"eternal comfort"
NKJV"everlasting consolation"
TEV"eternal courage"
NJB"inexhaustible comfort"

The believers' comfort and hope are based on the grace of God seen and enacted through Christ. Notice the pastoral context of encouragement just like 1 Thess. 4:18. Paul's insights about the Second Coming were not given to fill out our charts and theories, but to energize our daily Christlikeness (cf. I C or. 15:58).

▣ "good hope" This specific form is only used here in the NT. The term "hope " is often used in the NT in the sense of the Second Coming (see SPECIAL TOPIC: HOPE at Gal. 5:5). This is especially true in the Thessalonian letters which focused on this theological subject. "Good hope " only comes by God's grace.

2:17 Jesus Christ and God the Father have loved us and given us eternal comfort and good hope by means of Their grace, which is designed to

1. comfort our hearts

2. strengthen our hearts for the purpose of

a. every good work

b. every good word

This is the same term in Greek as "comfort" in v. 17. These two verses form one sentence in Greek. Notice that believers are encouraged to do and say "good things." We are not saved by doing good things but we are saved for doing and saying good things. Our relationship with Christ must lead to Christlikeness. We were called unto good works (cf. Eph. 1:4; 2:10). The goal of every believer is not only heaven when we die but Christlikeness now. These good works and sayings are to help us as believers reach those who do not know our Savior.

▣ "hearts" See Special Topic at Gal. 4:6.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is the subject of the Second Coming so debated in the Church?

2. Is the Second Coming imminent or must certain events occur first?

3. Does God cause people not to believe?

4. What is "the lie"?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

UBS4	NKJV	NRSV	TEV	NJB
Salutation	Greeting	Salutation	Salutation	Address
1:1-2	1:1	1:1	1:1	1:1-2
	1:2a	1:2a	1:2a
	1:2b	1:2b	1:2b
Paul Thanks God for the Colossians	Their Faith in Christ	Thanksgiving and Intercession	Prayer of Thanksgiving	Thanksgiving and Prayer
1:3-8	1:3-8	1:3-8	1:3-8	1:3-8
The Person and Work of Christ	Preeminence of Christ
1:9-20	1:9-18	1:9-14	1:9-14	1:9-12
				1:13-14
		The Supremacy of Christ	The Person and Work of Christ	Christ is the Head of all Creation
	Reconciled in Christ	1:15-20	1:15-20	1:15-20
	1:19-23			The Colossians Have Their Share in Salvation
1:21-23		1:21-23	1:21-23	1:21-23
Paul's Ministry to the Church	Sacrificial Service for Christ	Paul's Interest in the Colossians	Paul's Work as a Servant of the Church	Paul's Labors in the Service of the Gentiles
		(1:24-2:7)	(1:24-2:5)
1:24-2:5	1:24-29	1:24-2:5	1:24-2:3	1:24-29

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure,  Textual Criticism, and Glossary.

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 
WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1:1-2
 ¹Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, ²To the saints and faithful brethren in Christ who are at Colossae: Grace to you and peace from God our Father.

1:1 "Paul" Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the "diaspora" (Jews living outside Palestine) had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 13? Possibly

1. others began to call him by this name

2. he began to refer to himself by the term "little" or "least"

The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.

1. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eyebrowed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica called Paul and Thekla

2. passages where Paul calls himself "the least of the saints" because he persecuted the Church as in Acts 9:1-2 (cf. I Cor. 15:9; Eph. 3:8; I Tim. 1:15)

Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. II Cor. 11:5; 12:11; 15:10).

▣ "an apostle" This came from the Greek word "to send" (apostellō). Jesus chose twelve men to be with Him in a special sense and called them "Apostles" (cf. Luke 6:13). This term was often used of Jesus being sent from the Father (cf. Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36, 37, 38; 6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3, 8,18,21,23,25; 20:21). In Jewish sources, an apostle was someone sent as an official representative of another, similar to "ambassador" (cf. II Cor. 5:20).

SPECIAL TOPIC: SEND (APOSTELLŌ)

▣ "Christ" This was the Greek equivalent of the Hebrew term "messiah," which meant "an anointed one." It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3).

SPECIAL TOPIC: MESSIAH

▣ "Jesus" This Hebrew name meant "YHWH saves," "YHWH is salvation," "YHWH brings salvation." It is the same as the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, "hosea," suffixed to the covenant name for God, "YHWH" (see Special Topic: Names for Deity at Col. 1:3). It was the name designated by God through an angel of the Lord (cf. Matt. 1:21).

▣ "by God's will" This same introductory phrase is used in I Cor. 1:1; II Cor. 1:1; Eph. 1:1 and II Tim. 1:1. Paul was convinced that God had chosen him to be an Apostle. This special sense of calling started at his Damascus road conversion (cf. Acts 9:1-22; 23:3-16; 26:9-18). This opening phrase emphasizes Paul's understanding of his God-given authority. See Special Topic: The Will of God at Eph. 1:9.

▣ "Timothy our brother " Timothy's name meant "honored by God" or "honorer of God." He had a Jewish mother (cf. Acts 16:1; II Tim. 1:5) and a Greek father (Acts 16:1). He was converted on Paul's first missionary journey to Derbe/Lystra (cf. Acts 16:1). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark (cf. Acts 15:36-41). Paul circumcised him in order to facilitate his work among the Jews (cf. Acts. 16:3). He became Paul's faithful representative, disciple and trouble-shooter (cf. Acts 16:1-17:14; 18:5-19:22; 20:4; Rom. 16:21; I Cor. 4:17; 16:10; II Cor. 1:1, 19; Phil 1:2; 2:19; Gal. 1:1; Philem. v. 4; and I and II Timothy).

He is mentioned with Paul in several letters (cf. II Cor. 1:1; Phil. 1:1; I Thess. 1:1; II Thess. 1:1 and Philemon). This does not imply co-authorship, but Timothy's presence and greetings. Timothy may have functioned as Paul's scribe, as did Silas and Tychicus.

1:2 "the saints" "Saints" (hagioi) is theologically related to the OT term "holy" (kadosh), which implies "set apart for God's service" (cf. I Cor. 1:2; II Cor. 1:1; Rom. 1:1; Eph. 1:1; Phil. 1:1). It is plural in the NT except for one time in Phil. 4:21; even there, it is used in a corporate context. To be saved is to be part of the covenant community of faith, a family of believers, which we are meant to serve (cf. I Cor. 12:7).

God's people are holy because of the imputed righteousness of Jesus (cf. Rom. 4 and II Cor. 5:21). It is God's will that they live holy lives (cf. 1:22; 3:12; Eph. 1:4; 2:10; 4:1; 5:27; I Pet. 1:16). Believers are both declared holy (positional sanctification) and called to a lifestyle of holiness (progressive sanctification). See Special Topic: Sanctification at Eph. 1:1.

SPECIAL TOPIC: SAINTS

▣ "faithful brethren" In a book written to combat a heretical group of false teachers, this qualification is significant! Paul believed that the church was remaining faithful to the gospel of Jesus Christ, given to Paul, given to Epaphras, given to them!

The words, "faith," "trust" and "believe" all have the same Greek root pistis (noun) and pisteuō (verb). The word's primary emphasis is on the trustworthiness of God, not the enthusiasm or sincerity of a human response. Believers must receive and trust in His trustworthy character and eternal promises. The key is the object of the believer's faith, not the intensity of that faith (cf. Matt. 17:20; Luke 17:6). Christianity is an initial, repentant/faith response followed by a lifestyle of faithfulness. Biblical faith is a series of human choices-repentance, faith, obedience, and perseverance. God's faithfulness is reproduced in His children. The image of God (cf. Gen. 1:26-27) is restored and intimate fellowship is again possible!

SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteuō, [verb], Pistos [adjective])

▣ "in Christ" This is a grammatical construction called a locative (of sphere). This was Paul's favorite way to describe Christians. As believers we live and move and have our being in Him (cf. Acts 17:28)! He is the origin and source of all spiritual blessings. Paul uses this phrase 64 times ("in Christ," "in Him," "in the Beloved"). See full note at Eph. 1:4.

▣ "Grace to you and peace" The normal salutation in Greek letters was the word "greeting" (charein, cf. Acts 15:23; 23:36; James 1:1). Paul characteristically changed this to a very similar sounding but Christian term, grace, (charis). Many have assumed that Paul was somehow combining the Greek greeting and the Hebrew greeting, peace (shalom). Although this is an attractive theory, it may be reading too much into this typically Pauline introductory phrase (cf. Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Phil. 1:2; and Philemon 3).

"Grace" was the special word which described the loving, merciful character of God. Humans are right with God because of who He is, not because of who they are. It is God's kind, generous, loving, forgiving, slow to anger, abounding in compassion mercy that forms the only hope for fallen mankind (cf. Exod. 34:6-7; Neh. 9:17; Ps. 103:8-14; Joel 2:13; Mic. 6:18-20)! Christianity is rooted in the unchanging character of God (cf. Mal. 3:6; James 1:17), the finished work of Jesus Christ (cf. Mark 10:45; II Cor. 5:21) and the ministry of the Spirit (cf. John 14:25-26; 16:7-15).

"Peace" is the result of understanding the character of God and the promises of the gospel (cf. John 14:27; 16:33). Peace is an internal joy and stability apart from circumstances, disruptive false teachings or persecution (cf. Phil. 4:7; Col. 3:15).

▣ "God our Father" This reading is found in ancient Greek uncial manuscripts B, D, K, L, the ancient Vulgate, Peshitta and Coptic translations and the Greek texts used by Origen and Chrysostom. The manuscripts א, A, C, G add "and our Lord Jesus Christ." The phrase is present in v. 3. It was Paul's normal phrasing in opening prayers (cf. Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; II Thess. 1:2; I Tim. 1:2; II Tim. 1:2 and Titus 1:4). The UBS⁴ gives the shorter reading an "A" rating (certain).

"Father" is not used in the sense of sexual generation or chronological sequence, but intimate family relationship. God chose family terms to reveal Himself to humanity (cf. Hosea 2-3, where God is shown as passionate, faithful lover, and chapter 11 where He is shown as loving father and mother).

The Deity of revelation is not the Prime Mover or the First Cause of Greek philosophy, but the Father of Christ Jesus. The Bible is not a human-reasoned philosophy but a Divine self-disclosure, a revelation which cannot be discovered by human analysis.

SPECIAL TOPIC: FATHER

NASB (UPDATED) TEXT: 1:3-8
 ³We give thanks to God, the Father of our Lord Jesus Christ, praying always for you, ⁴since we heard of your faith in Christ Jesus and the love which you have for all the saints; ⁵because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel ⁶which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth; ⁷just as you learned it from Epaphras, our beloved fellow bond-servant, who is a faithful servant of Christ on our behalf, ⁸and he also informed us of your love in the Spirit.

1:3-8 Verses 3-8 are one sentence in Greek which means they are one sustained prayer of thanksgiving for the church's faith in Christ. Opening prayers of thanksgiving for the recipients was common in Greek letters. In this letter Paul has two opening prayers (i.e., vv. 3-8 and vv. 9-14).

1:3 "thanks" "Thanks" is a recurrent theme in this letter (cf. 1:12; 2:7; 3:15; 4:2), as "joy" is in the letter to the Philippians. Remember that Paul was imprisoned at Rome and the church at Colossae was undergoing difficult times. See Special Topic: Thanksgiving at 4:2.

▣ "God the Father of our Lord Jesus Christ" Notice the Trinity in vv. 3 and 8. See Special Topic at Eph. 1:3.

▣ "Lord" The term "lord" (kurios) can be used in a general sense or in a specific theological sense. It can mean "mister," "sir" (cf. John 4:11,15,19,49; 5:7; 12:21; 20:15), "master," "owner," "husband," or "the full God-man" (e.g., John 4:1; 6:34,68; 11:2,3,12,21,27,34,39). Good examples of both usages in one context is John 9:36 and 9:38.

The OT usage of this term (adon) came from the rabbis' reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb "to be" (cf. Exod. 3:14). They were afraid of breaking the commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7, Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word, adon, which had a similar meaning to the Greek word, Kurios (Lord).

The NT authors used this term to describe the full Deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and baptismal formula of the early church (cf. Rom. 10:9-13; I Cor. 12:3; Phil. 2:11).

SPECIAL TOPIC: THE NAMES FOR DEITY

▣ "praying always for you" "Always" can relate grammatically to "pray" (NASB, NKJV, NJB) or "thank" (NRSV, TEV). Prayer and thanksgiving are inseparably linked in Paul's theology and practice. Paul prayed for them (cf. 1:9; Eph. 1:16) and requested that they pray for him (cf. 4:3; Eph. 6:18; I Thess. 5:25). See Special Topic: Intercessory Prayer at 4:3. Paul mentions this again in v. 9. There seems to be two prayers put together.

1:4 "since we heard" The plural pronoun referred to Paul and his mission team. They had heard about the problems of the false teachers and the faith of the believers from Epaphras (cf. 1:7,8) who founded this church.

1:4-5 "faith . . . love . . . hope" This was a favorite triad of Paul's theology (cf. Rom. 5:2-5; I Cor. 13:13; Gal. 5:5-6; I Thess. 1:3; 5:8). It expresses the confidence that believers have both now (faith) and in a certain future consummation (hope). This confidence is to be lived out daily in love.

1:4 "your faith" This term (pistis) may have three distinct connotations.

1. Its OT background meant "faithfulness" or "trustworthiness," therefore, it was used of believers living godly lives.

2. It was used of believers accepting or receiving God's free offer of forgiveness in Christ.

3. It was used in the collective sense of the Christian doctrine or truths about Jesus (i.e., "the faith," cf. Acts 6:7 and Jude vv. 3, 20).

In several passages it is difficult to determine which is meant. See Special Topic: Faith, Believe, Trust at Col. 1:2.

▣ "in Christ Jesus" The usual preposition Paul used for faith was "into" (eis) Christ, which spoke of Him as the object of one's faith, but here the preposition is "in" (en) which referred to Jesus as the sphere of existence (cf. 1:2; Acts 17:28).

▣ "the love which you have for all the saints" Faith toward God is expressed in love toward others, especially those of the household of faith (cf. Gal. 6:10). The use of the word "all" is significant in a setting disrupted by the exclusivism of the false teachers. Believers must be able to distinguish between who are saints and who ar not! For "saints" see Special Topic at 1:2.

1:5 "the hope" Paul used this term in several different but related senses. Often it was associated with the consummation of the believer's faith. This can be expressed as glory, eternal life, ultimate salvation, Second Coming, etc. The consummation is certain, but the time element is future and unknown. Hope was often associated with "faith" and "love" (cf. Rom. 5:2-5; I Cor. 13:13; Gal. 5:5-6; Eph. 4:2-5; I Thess. 1:3; 5:8).

SPECIAL TOPIC: HOPE

▣ "laid up for you in heaven" This was a metaphor for the divine protection of the believers' hope (cf. II Tim. 4:8; I Pet. 1:4).

The false teachers could not affect the believers' consummated salvation (hope).

▣ "you previously heard" This is an aorist active indicative of a compound term, "to hear" and "before." This referred to Epaphras' preaching of the gospel, to which the Colossians had already personally responded by faith. Believers must hear, respond, obey, and persevere.

▣ "in the word of truth, the gospel" This phrase can be understood in several ways.

1. instrumentally they heard the truth by means of the gospel

2. temporally they had heard the gospel

3. appositionally as a way of identifying the gospel as the truthful word

Notice how in v. 6 the gospel is characterized as "the grace of God in truth." See Special Topic: Truth in Paul's Writings at Eph. 1:13.

1:6 "in all the world" This referred to the Greco-Roman world. This was a common NT overstatement (hyperbole), which because of Matt. 28:18-20; Luke 24:46-47; Acts 1:8, became a reality.

The Greek term (kosmos) had several usages. It could refer to

1. this physical planet

2. humanity that inhabits the surface of this planet

3. the philosophies, governmental structures, educational institutions and religious systems of fallen mankind which allow them to function in independence from God

 

SPECIAL TOPIC: PAUL'S USE OF KOSMOS (WORLD)

▣ "constantly bearing fruit and increasing" These are both present participles. The first is middle voice and the second passive but in this context there is no theological distinction implied, but it does illustrate the covenant balance of human and divine actions. Bearing fruit is the sign of regeneration (cf. v. 10; Matt. 13:1-23; John 15:16; Gal. 5:22-23; James 2:14-26).

NASB"understood"
NKJV"knew"
NRSV"comprehend"
TEV"came to know"
NJB"recognized"

This is an intensified Aorist active indicative form of the Greek term epignōskō which implies "to fully and experientially know." The Colossians received the gospel which is both a person and a truth (combining the meaning of "know" from Hebrew and Greek). This was Paul's reaction to the heretics' false emphasis on human knowledge (cf. 1:9, 10).

▣ "the grace of God in truth" This refers to the gospel of Jesus Christ, which finally and fully expresses the nature and character of deity to the human race. Believers' ultimate hope is in the unchanging, merciful character of God (i.e., Mal. 3:6).

The Greek word "grace" (charis) was used in Koine Greek (200 b.c.-a.d. 200) and the Septuagint (250-100 b.c.) in several different senses-charm, beauty, gracefulness, a matter of approval, a benefit, an act of favor, or a provision. In the NT it was primarily used of the undeserved, unmerited love and mercy of the triune God which gives righteousness and restores fellowship to fallen mankind (cf. Eph. 4:4-7). The emphasis was always on the worth of the giver (God), not the receiver (mankind). All that was needed God has provided! All that the individual can do is respond (cf. Eph. 2:8-9)!

For "truth" see Special Topic: "Truth" in Paul's Writings at Eph. 1:13.

1:7 "Epaphras" (cf. 4:12-13; Philemon 23). He was the founder of three of the churches (Colossae, Hierapolis, and Laodicea) in the Lycus River Valley, and Paul's representative (cf. v. 7). He was probably converted during Paul's stay at Ephesus (cf. Acts 19:10). His name was a shortened form of Epaphroditus which was etymologically related to the goddess Aphroditus. Another man by this same name is mentioned in Phil. 2:25; 4:18. However, he was from a different geographical area.

NASB"a faithful servant of Christ on our behalf"
NKJV, NRSV"of a faithful minister of Christ on your behalf"
TEV"Christ's faithful worker on our behalf"
NJB"A trustworthy deputy for us as Christ's servant"

The ancient Greek manuscripts vary on the pronouns. Some have "our" and others have "your." "Our" seems textually best because it is found in the early Greek manuscripts P⁴⁶, א*, A, B, D*, F, and G. But the United Bible Society's scholars felt "your" was original because of its place in the early church fathers' and the early Latin, Aramaic, and Coptic translations (cf. Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 619-620).

1:8 "your love in the Spirit" This is, surprisingly, the only specific reference to the Holy Spirit in the letter although He is, perhaps, alluded to in "filled" in 1:9 and "indwell" in 3:16. The object of the Spirit-engendered love may be

1. other believers

2. Paul and his mission team

3. Epaphras

4. all the above and even the lost

 

NASB (UPDATED) TEXT: 1:9-14
 ⁹For 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, ¹⁰so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; ¹¹strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously ¹²giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. ¹³For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, ¹⁴in whom we have redemption, the forgiveness of sins.

1:9-20 This is one sentence in Greek. Verses 9-12 are Paul's prayer for these believers. Verses 13-14 describe what the Father has done for believers through the Son. Verses 15-18 are possibly a quote from an early Christian hymn or confessional statement related to the ministry of the Son (i.e., other possible hymns, cf. Phil. 2:6-11, I Tim. 3:16, II Tim. 2:11-12). This is one of the greatest Christological confession in Paul's writings (compare with Phil. 2:6-11).

1:9 "heard of it" Paul did not start this church, nor did he know its members personally. He heard about their faith and love from its founder, Epaphras (cf. 1:7-8).

▣ "we have not ceased to pray for you" The plural refers to (1) Paul himself (i.e., editorial plural) or (2) Paul and his mission team. Leaders should constantly hold up their flocks to the Lord. See Special Topic: Intercessory Prayer at 4:3.

▣ "that you may be filled" This is an aorist passive subjunctive. Believers cannot fill themselves, but they must allow and co-operate with the Spirit (cf. Eph. 5:18).

"Filled" is the main verb of vv. 9-12. It is the first of two requests that Paul made of the Father on behalf of the Colossian believers. The other is for their walk to be worthy (v. 10). Notice he links knowledge of God with a godly lifestyle (cf. Eph. 4:1,17; 5:2,15). Faith without works is dead (cf. James 2:14-26).

▣ "knowledge of His will" The content of this knowledge (epignōskō, i.e., experiential knowledge, cf. v.6) is the gospel. The gospel is (1) a body of truth to be believed; (2) a person to be received; and (3) a life like that person's to live. God's will is that individuals personally respond to Christ (cf. John 6:29,40) who is the goal of all "spiritual wisdom and understanding."

This verse is a play on the theology of the false teachers. This is confirmed by (1) Paul's use of "filled" (plerōma), one of the Gnostics' favorite terms for the aeons between the high god and angelic levels and (2) their emphasis on secret knowledge (cf. 2:3). For Paul, all fullness and knowledge was in Christ, who was God's wisdom (sophia, cf. 1:28; 2:3,23; 3:16; 4:5; Eph. 1:8,17; 3:10) and the convergence of all truth (sunesis, cf. 2:2).

Notice the threefold repetition: "knowledge," "wisdom," and "understanding." This reflects the false teachers' emphasis on secret truth (cf. 2:3). Christ is the truth of God (cf. John 14:6)!

1:10 "walk in a manner worthy" This is an aorist active infinitive. It is defined by four present participles (cf. vv. 10-12) which describes the worthy walk (cf. 2:6; 3:7; 4:5; Eph. 2:10; 4:1,17; 5:2,15; I Thess. 2:12; 4:1). God's will is that His children reflect His character daily.

▣ " bearing fruit in every good work" For "fruit bearing" see note at 1:6. This is the first of four present participles (cf. vv. 10-12) which describe worthy lives.

God's will is that believers live godly lives. The moral transformation of believers is evidence that the image of God has been restored! It serves as a bridge to evangelism. It reflects the believer's new family characteristics and shows who our true father is - God.

Biblical salvation is a free gift, which must result in a new and different life (cf. Eph. 2:8-9, 10).

▣ "increasing in the knowledge of God" This is the second present participle. This is a strong compound term for experiential knowledge (epignōskō, cf. vv. 9,10; 3:10; Eph. 1:17; 4:13). Believers are to continue to grasp the meaning of the gospel and continue to live out its implications.

1:11 "strengthened with all power" This is the third present participle meaning "with all power being empowered." Like salvation, the Christian life is a supernatural gift, not unaided, strenuous human effort or commitment (cf. Gal. 3:1-3). Believers must yield to the Spirit to produce effective, godly lives (cf. Eph. 5:18). This term is always used of supernatural strength (cf. Eph. 1:19; Phil. 4:13).

▣ "according to His glorious might" This phrase describes how believers are to be "strengthened with all power." They must yield to God's Spirit, and the energy, power and glory are His!

▣ "steadfastness and patience" One wonders if these were used synonymously. They had slightly different foci. Steadfastness (hupomonē) meant patient endurance and perseverance, while patience (makrothumia) meant patient endurance of evil or suffering. They were both frequent admonitions from Paul (cf. II Cor. 6:4,6; II Tim. 3:10). Believers are only capable of them in God's power. These terms were often used to describe how God treats fallen mankind (cf. Rom. 2:4; 9:22; I Cor. 6:6) and how redeemed mankind should therefore treat one another (cf. Gal. 5:22-23; Eph. 4:2; Col. 3:12).

▣ "joyously" This can relate grammatically to v. 11 ( NKJV) or v. 12 (NASB, NRSV, TEV, NJB).

1:12 "giving thanks" This is the last of the four present participles of vv. 10-12 which describe the worthy walk as constant thanksgiving. Thanksgiving is a characteristic of the Spirit-filled life (cf. 3:17; Eph. 5:20; I Thess. 5:18).

▣ "to the Father" Christians need to be constantly reminded that the NT focus on the ministry of the Son should not diminish their praise of God the Father. He is the One whose character and grace are exhibited in Jesus. He was the sender and sustainer of the Son (cf. Eph. 1:3-14 and 15-23).

There are several Greek manuscript variations of this phrase. However, this reading is supported by the ancient Greek manuscripts P⁶¹, A, C, D, K, and P as well as the Latin Vulgate translation. The UBS⁴ gives it a "B" rating (almost certain). These variations, as is so often true, do not affect the sense, truth or trustworthiness of the text. Early scribes tried to make the texts they copied clearer. See Appendix Two.

NASB, NKJV"qualified"
NRSV"enabled"
TEV"has made you fit"
NJB"has made you able"

This term is used only here and in II Cor. 3:5-6 (the adjective is used in II Cor. 2:16; 3:5 and II Tim. 2:2). God has qualified us (1) by declaring us to be righteous in Christ (justification and positional sanctification) and (2) by developing Christlikeness in us (progressive sanctification). See Special Topic: Sanctification at Eph. 1:1.

▣ "us" The ancient Greek texts are equally divided between "us" (NASB, NKJV) and "you" (NRSV, TEV, NJB). The UBS⁴ gives "you" a "B" rating (almost certain). The "you" may have been written here by a copyist to match v. 13.

▣ "to share in the inheritance" Inheritance is literally the term "lot." In the OT God promised Abraham a land and a seed (cf. Gen. 12:12). The OT focuses on the land; the NT focuses on the seed. In the OT, the land of Palestine was given as a tribal inheritance to all the children of Jacob (cf. Joshua 12-19) except the Levites because they served God in a unique role (cf. Num. 4:45). God Himself was said to be their inheritance (cf. Num. 18:24). In a sense all the OT people of God were priests (Exod. 19:4-6). They were a kingdom of priests to bring the whole world to God. The NT people of God are spoken of in OT terms as priests (I Pet. 2:5,9; Rev. 1:6). As the Levites had God as their inheritance, so now do all the NT believers (cf. Acts 20:32; Rom. 8:17; Gal. 4:7).

SPECIAL TOPIC: BELIEVERS' INHERITANCE

▣ "of the saints" See Special Topic at verse 2.

▣ "in light" This was either (1) an ethical statement (cf. John 3:19) or (2) a statement about Christlikeness in opposition to the demonic (cf. Eph. 6:12; Acts 26:18).

1:13-14 These verses function as a transition to the wonderful Christological creed of vv. 15-20. It describes what God the Father has done for the believers through the Son.

1:13 "He delivered us" The pronoun refers to the Father. This aorist middle (deponent) indicative is used in the sense of rescued (NRSV, TEV, NJB).

▣ "from the dominion of darkness" Literally this is "authority (exousia) of darkness" (cf. 1:12; Luke 22:53). NJB has "ruling force of darkness." Light and darkness were often used in Judaism and the Dead Sea Scrolls to represent the two spiritual realms of good and evil (cf. John 3:19-21). Paul uses this term several times in Col. (cf. 1:13, 16; 2:10, 15).

▣ "transferred" This is literally "resettled" or "relocated." Both of the verbs in this verse are aorist. These are things God has already accomplished for believers.

▣ "kingdom" Jesus used this concept as a present reality with a future consummation. The context emphasized what believers already possess in Christ (cf. Eph. 2:5-6)! See Special Topic: The Kingdom of God at Eph. 5:5.

Paul did not use Jesus' exact phrase "the Kingdom of God" often, possibly because the Gentiles would not have understood this Jewish concept.

▣ "of His beloved Son" God the Father gave this title to Jesus at His baptism and transfiguration (cf. Matt. 3:17; 17:5). Jesus is the unique Son (monogenēs, cf. John 1:18, 3:16, 18; I John 4:9). Believers are sons through Him.

SPECIAL TOPIC: THE SON OF GOD

1:14 "in whom we have" This is a present active indicative. In Christ believers have and continue to have the family blessings of God.

▣ "redemption" This may have been an allusion to the OT terms (paduh, "to free or redeem" and gaal, "to free through the agency of a relative [go'el]). Jesus bought us back from slavery (cf. Isa. 53:11-12; Mark 10:45; Eph. 1:7). Redemption is a present reality (cf. Eph. 1:7) and a future consummation (cf. Eph. 4:30).

SPECIAL TOPIC: RANSOM/REDEEM

▣ "the forgiveness of sins" There were several Greek terms for "forgiveness." This one (aphesis) meant "to send away," which was an allusion to the ritual of the Day of Atonement (cf. Leviticus 16). The scapegoat symbolically carried away the sins of the people.

We learn from Irenaeus' Heresies, 1:21:2 that some Gnostic teachers separated redemption from remission by a time and maturity factor. Paul may have been addressing this falsehood.

The King James Version adds the phrase "through His blood," which later scribes added from the parallel in Eph. 1:7.

NASB (UPDATED) TEXT: 1:15-20
 ¹⁵He is the image of the invisible God, the firstborn of all creation. ¹⁶For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities all things have been created through Him and for Him. ¹⁷He is before all things, and in Him all things hold together. ¹⁸He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything. ¹⁹For it was the Father's good pleasure for all the fullness to dwell in Him, ²⁰and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.

1:15-20 This wonderful poetic passage may reflect an early church hymn or creed. It deals with (1) the cosmic lordship of Jesus and (2) His redemptive acts. The same dual aspect is seen in Heb. 1:2-3. It reflects several Gnostic terms, "firstborn," "fullness," and concepts like the angelic levels (i.e. aeons) of v. 16, and Jesus' true humanity and death in v. 20.

Notice the term "all" is used seven times (cf. vv. 15,16 [twice],17 [twice],18,20). Jesus' ministry is inclusive, all that is, is from Him.

1. by Him all things were created

2. all things have been created through Him

3. He is before all things

4. in Him all things hold together

5. He himself will come to have first place in every thing

6. all the fullness to dwell in Him

7. through Him to reconcile all things to Himself (the pronoun "Himself" probably relates to the Father)

Notice how often the pronoun "Him" is presented with different prepositions.

1. "in Him," vv. 16,17,19

2. "through Him," vv. 16,20

3. "unto/into Him," vv. 16,20 (notice this same thing in Eph. 1:3-14)

 

1:15 "He is the image of the invisible God" The same word (eikōn) is used of Jesus in 3:10 and II Cor. 4:4. A similar theological expression occurs in John 1:18; 14:9; Phil. 2:6; Heb. 1:3. The Hebrews 1:3 passage has the stronger Greek term (charakter, which means an exact representation, cf. Gen. 1:26-27; 5:1; 9:6; I Cor. 11:7; James 3:9). To see Jesus is to see God! The invisible God has become visible! Deity has become a man (cf. John 14:9).

Jesus' ministry was to restore the image of God in humanity. In one sense Eden had been restored through Jesus, the second Adam (cf. Rom. 5:12-21; I Cor. 15:20-28; Phil. 2:6). It is even possible that heaven will be a restored Eden:

1. the Bible begins with God, mankind and the animals (cf. Gen. 1-2) and ends with God and mankind in a garden setting (with the animals by implication, cf. Rev. 21-22)

2. the prophecy of Isa. 11:6-9 describes children and animals together in the new age 

3. new Jerusalem comes down to a recreated earth (cf. II Pet. 3:10-13; Rev. 21:2)

 

▣ "the firstborn of all creation" This was an OT metaphor for Jesus' unique and exalted position.

1. the rabbis said it meant preeminence (cf. Exod. 4:22)

2. in the OT it was used for the eldest son as heir and manager of the family

3. in Ps. 89:27 it was used in a Messianic sense

4. in Pro. 8:22 it referred to Wisdom as God's first creation and agent of creation. In context options #1 and #2 combined seem best

This phrase is not to be understood as Jesus being the first creation (#4). This would have played into the hands of the Gnostic teachers, who taught that Jesus was the highest angelic level next to the high god. It must be interpreted in its Jewish OT setting. Jesus was deity's unique son (cf. John 1:18; 3:16,18; I John 4:9), yet Jesus was always Deity (cf. 1:17; John 1:1; 5:18; 10:30; 14:9; 20:28). He became a human in time, at Bethlehem, so that fallen mankind could comprehend and understand Deity (cf. John 1:14,18).

SPECIAL TOPIC: FIRSTBORN

1:16 "by Him all things were created" Jesus was God's agent of creation, both of the visible and invisible, earthly and heavenly spheres (cf. John 1:3, 10; Rom. 11:36; I Cor, 8:6; Heb. 1:2; 2:10). This refuted the Gnostics' world view of the antithetical relationship between spirit (God) and matter. It was Jesus who spoke the cosmos into existence (cf. Genesis 1). It was Jesus who formed Adam and breathed into him the breath of life (cf. Genesis 2).

The verb "created" is used twice in v. 16. The first is aorist passive indicative and the second at the end of the verse (in Greek) is perfect passive indicative. The thrust is that Jesus is the agent in creation but the Father is the primary cause. Creation was in (en) Jesus, through (dia) Jesus and for (eis) Jesus!

▣ "thrones or dominions or rulers or authorities" In some contexts these terms could refer to earthly governmental leaders (cf. Romans 13), but in the context of Colossians they refer to the false teachers' angelic levels (aeons, cf. Rom. 8:38; I Cor. 15:24; Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10,15; I Pet. 3:22). The ancients saw the world not only in physical cause and effect relationships, but as a spiritual realm as well. It is impossible to have a biblical worldview and deny the spiritual realm. See Special Topic: Angels in Paul's Writings at Eph. 6:12.

SPECIAL TOPIC: ARCHĒ

▣ "and for Him" Jesus was not only God the Father's agent in creation, but the goal of creation as well (cf. Rom. 11:36; Heb. 2:10).

▣ 1:17 "He is before all things" There has never been a time when Jesus was not! Jesus is preexistent Deity (cf. John 1:1-2; 8:58; 17:5, 24; II Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 10:5-7)! Notice the emphatic use of "He" (autos) in vv. 17 and 18, "He, Himself, is before all things" and "He, Himself, is head of the body"!

NASB, NRSV,
NJB"in Him all things hold together"
NKJV"in Him all things consist"
TEV"in union with him all things have their proper place"

This is a Perfect active indicative of the "syn" compound "to stand with" (sunistēmi) which implies "to continue," "to endure," or "to exist."

This is the doctrine of providence (cf. Heb. 1:3) and it is personal! "All things" refers to creation-material and spiritual. Jesus is the sustainer as well as creator of all things. In the OT these functions describe the work of Elohim (God).

1:18 "He is also the Head of the body, the church" As Jesus was preeminent in creation; so He is in the Church. This refers to the universal church (cf. Eph. 1:22-23; 4:15; 5:23; Col. 1:18; 2:9). Believers are both individually (cf. I Cor. 6:19) and corporately (cf. I Cor. 3:16) the body of Christ (i.e., the new temple). Paul often spoke of the church as the body of Christ (cf. I Cor. 12:12-27), but it is only in Ephesians and Colossians that Jesus is said to be "the Head" of that body. In reality He is Head of all things, even the principalities and powers (cf. Eph. 1:22).

SPECIAL TOPIC: CHURCH (EKKLESIA)

▣ "He is the beginning " At first glance this looks like another allusion to creation (cf. Gen. 1:1), but the context has changed to the church. In this setting the term "beginning" probably relates to the Greek sense of origin or source. Jesus is the Head or source of life of the new people of God, Jew and Greek, slave and free, male and female (cf. 3:11; Gal. 3:28). He is the new Adam (cf. Rom. 5:12-21). The head of a new race, Christian (cf. Eph. 2:11-3:13).

▣ "the firstborn from the dead" The definitive NT passage on the resurrection is I Cor. 15. Jesus is preeminent, "the first born" (see Special Topic at 1:15) in resurrection as He was in creation (cf. 1:15; Rom. 1:4; Rev. 1:5). His resurrection is a promise and a sign that all believers will be resurrected.

In I Cor. 15:20 and 23 Jesus is called the "first fruits." This is a synonymous OT metaphor. Jesus is the forerunner in all areas. He is both "first born" (cf. Rev. 1:5) and "first fruits."

▣ "so that He Himself might come to have first place in everything" This summary statement is similar to Eph. 1:22-23. The Father has made the Son supreme and preeminent in all things (cf. I Cor. 15:27-28).

1:19 This starts with "for" (hoti, a purpose clause). It states God's will for the Messiah which is (1) the fullness of deity to be revealed in Him (cf. v. 19) and (2) the reconciliation of all things through Him (cf. v. 20).

NASB"for all the fullness to dwell in Him"
NKJV"that in Him all the fullness should dwell"
NRSV"For in him all the fullness of God. . .to dwell"
TEV"that the Son has in himself the full nature of God"
NJB"all fullness to be found in him"

This is a play on the word "full" (plerōma), which was used by the false teachers to describe the angelic levels between the good high god and sinful matter (cf. 2:9; Eph. 1:23; 3:19; 4:13). This was a startling statement to describe a carpenter from Nazareth who was executed for treason! To see Jesus is to see God!

1:20 "and through Him to reconcile" The term (cf. 1:22) meant "to change from hostility to peace" especially between persons. Sin has caused a separation between the creator and the created. God acted in Christ to restore the fellowship (cf. Rom. 5:18-19). This is a double compound word (apokatallassō) for theological emphasis (cf. v. 22). Paul used the same word in Eph. 2:16 and the same root in II Cor. 5:18-20.

▣ "all things" This refers to all creation, visible and invisible (cf. Rom. 8:18ff; I Cor. 15:27-28; Eph. 1:22-23).

▣ "to Himself" This could theologically refer to the Father or the Son. Context is the only guide. Here the Father seems best.

▣ "having made peace through the blood of His cross" This referred to Jesus' sacrificial death (cf. Rom. 5:9; Eph. 1:7; 2:13,16). The reconciliation was not without great cost! The emphasis was possibly on His humanity (blood) as well as His vicarious atonement (sacrifice, cf. Isa. 53; II Cor. 5:21). The false teachers would have affirmed His deity but denied His humanity and death.

SPECIAL TOPIC: PEACE (different senses)

▣ "His cross" Deuteronomy 21:23 asserted that anyone who hung on a tree was under a divine curse (cf. Phil. 2:8). Originally this referred to public impaling after death instead of a proper burial. However, by Jesus' day the rabbis interpreted it as crucifixion. Jesus took sinful mankind's curse, the curse of the Old Covenant, on Himself (cf. 2:14; Gal. 3:13; Phi. 2:8).

▣ "whether things on earth or things in heaven" This phrase is directed to the false antithesis between "spirit" (heaven) and "matter" (earth, cf. v. 16).

NASB (UPDATED) TEXT: 1:21-23
 ²¹And although you were formerly alienated and hostile in mind, engaged in evil deeds, ²²yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach- ²³if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.

1:21 "you" This refers to Gentile believers. Notice the three characterizations of their former lives in paganism which follow in this verse.

▣ "were formerly alienated" This is a Perfect passive participle of a rare compound word for a stranger or foreigner which describes the Gentiles' previous relationship to God. The theological description of this estrangement is found in Eph. 2:1,3,11-22. The moral description is in Eph. 4:18-19. It is possible that this term is used of slaves in the sense of "being transferred to another owner." If so, 1:13 is the background.

▣ "hostile in mind" Fallen mankind has a mind-set of independence (cf. Rom. 1:28; 8:7; James 4:4; I John 2:15-16). Mankind, not God, becomes the measure of all things (atheistic humanism).

NASB"engaged in evil deeds"
NKJV"by wicked works"
NRSV"doing evil deeds"
TEV"the evil things you did"
NJB"your evil behavior"

The rabbis assert that as a person thinks, so he/she becomes. An evil heart/mind eventually reflects itself in acts of evil toward God and other humans (cf. Gal. 5:19-21; II Tim. 3:2-5; Titus 3:3).

1:22 "yet He has now reconciled you" "Reconciled" is the main verb of vv. 21-23. See note at v. 20. What a change has occurred because of God's actions in Christ toward these fallen, alienated Gentiles (cf. v. 20)!

God's promise to redeem mankind in Gen. 3:15 has been fulfilled. This promise was accomplished completely as an act of God. Fallen mankind was unable to return to the Creator (cf. Isa. 53:6, quoted in I Pet. 2:25; and Rom. 3:9-18 for a series of OT quotes). What love is this that has pursued sinful, rebellious humanity through time and in time gave His only Son to die on our behalf!

▣ "in His fleshly body through death" This may have related to the false teachers' rejection of Jesus' humanity (cf. v. 20). Jesus was fully God and fully human (cf. I John 4:1-6). He had a physical body (cf. 2:11). He was really one of us.

SPECIAL TOPIC: FLESH (sarx)

▣ "in order to present you before Him" This could refer to (1) the day of salvation; (2) the time of the believers' death; or (3) the Judgment Day/Second Coming (cf. v. 28; Eph. 5:27).

▣ "holy and blameless and beyond reproach" These three adjectives are used as synonyms. This describes the purity of believers in Christ (cf. Phil. 1:15). They are not only forgiven, they are totally changed! This is very similar to the emphasis of Eph. 1:4; 4:1; 5:27. The goal of justification is not only heaven when we die, but holiness now (cf. Lev. 19:2; Matt. 5:48)!

Sanctification is a current reality for believers as a gift from Christ (cf. Acts. 26:18; I Cor. 1:2,30; 6:11; Heb. 10:10,14). It is also a progressive, Christlike living (cf. Eph. 1:4; 2:10; II Tim. 2:12; James 1:4; II Pet. 3:14) and an eschatological goal (cf. II Cor. 11:2; Eph. 5:27; I Thess. 3:13; 5:23; I John 3:2). See Special Topic: Holy at Eph. 1:4.

SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH

1:23 "if indeed you continue in faith" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. Paul assumed their continuance, which was an evidence of their true conversion (cf. I John 2:19; Rev. 2:7,11,17,26; 3:5,12,21). See Special Topic: Perseverance at Phil. 1:9.

Faith (a dative with no article) refers to either (1) personal trust in Jesus, or (2) faithfulness to Christ; or (3) Christian doctrine (cf. Acts 6:7; 13:8; 14:22; Gal. 1:23; 6:10; Jude vv. 3,20, also the Pastoral Epistles). Christian maturity involves (1) a personal faith; (2) a godly lifestyle; and (3) doctrinal correctness. In a context of false teachings, each of these is crucial!

▣ "firmly established" This is a perfect passive participle (same verbal form as "alienated" in v. 21). "They have been and continue to be firmly established (implication, by God)." This was a construction metaphor for a sure foundation (cf. 2:7; Matt. 7:25; Eph. 3:17). It may have been a play on Colossae's geographical location in an earthquake area.

NASB"and not moved away from"
NKJV"and are not moved away"
NRSV"without shifting from"
TEV"and must not allow yourselves to be shaken from"
NJB"never letting yourselves drift away"

This term is used only here in the NT. It is the negative expression of the previous positive statement. It can be passive voice (God keeps us, cf NASB, NKJV) or middle voice (believers must exercise diligence, cf. NRSV, TEV, NJB).

▣ "the hope of the gospel" Paul often used this term in several different but related senses. Often it was associated with the consummation of the believer's faith. See Special Topic: Hope at 1:5. This can be expressed as "glory," "eternal life," "ultimate salvation," "Second Coming," etc. The consummation is certain, but the time is unknown.

▣ "which was proclaimed in all creation under heaven" "All creation" is a hyperbole for the Roman Empire (cf. Col. 1:6).

The grammatical form of this is an aorist passive participle. However, this does not fit the context. It must be used in the sense of a present active participle. It must be remembered that grammatical form is subservient to literary context, as is lexical definition of words. Context, not grammatical form or lexical meaning, is always priority!

▣ "minister" This was the general term for "servant" or "service" (diakonos, cf. Col. 1:7, 23, 25; 4:7; Eph. 3:7; 6:21). Jesus uses this term for Himself in Mark 10:45. This became the title for local church servants-deacons (cf. Phil. 1:1).

NASB (UPDATED) TEXT: 1:24-2:5
 ²⁴Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ's afflictions. ²⁵Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God, ²⁶that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, ²⁷to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. ²⁸We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. ²⁹For this purpose also I labor, striving according to His power, which mightily works within me. ^2:1For I want you to know how great a struggle I have on your behalf and for those who are at Laodicea, and for all those who have not personally seen my face, ²that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God's mystery, that is, Christ Himself, ³in whom are hidden all the treasures of wisdom and knowledge. ⁴I say this so that no one will delude you with persuasive argument. For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline and the stability of your faith in Christ.

1:24 "I rejoice in my sufferings for you" Paul saw his imprisonment as benefitting the church (cf. Phil. 2:17 and II Cor. 1:5). Paul saw his life as an offering to God on behalf of the church. This is part of the Good News we don't like (cf. Matt. 5:10-12; Rom. 5:3; 8:17; II Cor. 4:7-11; 6:3-10; Phil. 1:29, 2:17; II Tim. 3:12; Heb. 5:8; I Pet. 1:7-8; 4:12-16)! As Jesus suffered on behalf of others, so must His followers (cf. II Cor. 5:14-15; Gal. 2:20; I John 3:16). Only the Spirit can turn persecution into joy!

▣ "in my flesh" See Special Topic at 1:22.

▣ "in filling up that which is lacking in Christ's afflictions" This emphatic double compound verb (anti, ana, plēroō) is found only here in the NT. The prepositions strongly affirm "on behalf of" or "and to fill completely." This is a very difficult sentence to interpret. Some theories about the meaning of this verse are:

1. Christ's atonement was not sufficient without the church, i.e., Roman Catholicism's merits of the saints

2. believers, as the church, share Christ's sufferings, (not vicariously), but by doing the Father's will in a fallen world (cf. Matt. 5:10-12; Mark 10:39; John 16:1ff; II Cor. 4:10; Gal. 2:20; Phil 3:10)

3. Christ suffers with believers (cf. Acts 9:4-5; II Cor. 1:5; Isa. 63:9)

4. suffering is needed for maturity (cf. Heb. 5:8)

5. we must fulfill the "birth pains" for the new age (cf. Mark 13:8)

6. Paul was refuting a Gnostic catch phrase

This term for "suffering" was never used in the NT for Christ's death on the cross. The context of vv. 13-18 totally rules out #1! I like #5 best!

▣ "the church" Ekklesia was from two Greek words, "out of" and "to call." It is used in Koine Greek to describe any kind of assembly, such as a town meeting (cf. Acts 19:32). The Church chose this term because it was used in the Septuagint (the Greek translation of the Pentateuch, written as early as 250 b.c. for the library at Alexandria, Egypt). This term translated the Hebrew term qahal which was used in the phrase "the assembly of Israel" (cf. Num. 20:4). The NT writers asserted that they were the "divinely called out ones" who were to be the People of God in their day. They saw no radical break between the OT People of God and themselves, the NT People of God. Believers must assert that the Church of Jesus Christ, not modern rabbinical Judaism, is the true heir of the OT Scriptures.

In Ephesians, a circular letter, the term "church" always has a universal meaning, but in Colossians it has a local meaning. The church is both corporate, referring to all of the people of God, and individual, referring to a local congregation of believers. In this text Paul is obviously referring to the universal aspect of the church. See Special Topic: Church at 1:18.

1:25 "I was made a minister" Paul is referring to his Apostolic call to preach to the Gentiles (cf. Acts 9:15; 22:21; 26:17; Rom. 1:5; 11:13; 15:16; Gal. 1:16; 2:7; Eph. 3:1-2, 8; I Tim. 2:7; II Tim. 4:17). However, Paul viewed his calling and giftedness as a servant, a slave, a steward! In the Bible leadership is servanthood.

▣ "according to the stewardship from God" Believers are all stewards or trustees of the gospel (cf. I Cor. 4:1-5; Eph. 3:2,9; Titus 1:7; I Pet. 4:10). Paul uses this term in several different senses.

1. an Apostolic commission to proclaim the gospel (cf. I Cor. 9:17; Eph. 3:2; Col. 1:25)

2. an eternal plan of redemption (cf. Eph. 1:10, 3:9; I Cor. 4:1)

3. training in the plan of redemption and its accompanying lifestyle (cf. I Tim. 1:4)

 

NASB"that I might fully carry out the preaching of the word of God"
NKJV"to fulfill the word of God"
NRSV"to make the word of God fully known"
TEV"fully proclaiming his message"
NJB"that of completing God's message"

This is the same root term "to fill" (plēroō) used in v. 24. Paul's imprisonment and preaching were accomplishing God's purpose for the Gentiles (cf. Acts 9:15-16; 22:21; 26:17; Rom. 11:13; 15:16; Gal. 1:16; 2:7; Eph. 3:2,8; I Tim. 2:7; II Tim. 4:17).

1:26 "the mystery" See Special Topic at Eph. 3:3.

▣ "which has been hidden from the past ages and generations" This is a perfect passive participle, it had been and continued to be hidden by God (implication) in the past. This mystery was kept secret from (1) the Gentiles, (2) the Jews, and (3) even the angels (cf. I Pet. 1:12). The prophets had glimpses of it, but never the full truth (cf. Heb. 1:1). The phrase "ages and generations" was used by the Gnostics to refer to the angelic levels (aeons).

▣ "but has now been manifested to His saints" This is an aorist passive indicative of a verb that means "to clearly reveal" or "bring to light" (cf. 1:27; Rom. 3:21; 16:26). That which was hidden has now been fully revealed. The gospel is clear and open to all, not just a select few! See Special Topic: Saints at 1:2.

▣ "the riches of the glory" Paul often uses the term "riches" to describe the benefits of the gospel (cf. 1:27; 2:2; Eph. 1:7,18; 2:7; 3:8,16; Phil. 4:19).

▣ "Christ in you" It is grammatically possible that this could be translated "Christ among you," which would refer to the mystery of the gospel and not the indwelling Christ. The same Greek preposition, en, is translated "among" in the preceding phrase, "among the Gentiles." This seems to fit the context best.

There is a fluidity between the work of the Son and the Spirit. G. Campbell Morgan said the best name for the Spirit is "the other Jesus." The following is an outline comparison of the work and titles of the Son and Spirit.

SPECIAL TOPIC: JESUS AND THE SPIRIT

1:27 "the riches of the glory of this mystery among the Gentiles" Paul has used "riches" several times to describe God's gracious acts and provision for fallen man (cf. 1:27; 2:2; Rom. 2:4; 9:23; 11:33; II Cor. 8:2; Eph. 1:7,18; 2:7; 3:16).

God has always had a plan to unite Jews and Gentiles in salvation (cf. Eph. 2:11-3:13). The beginnings of this plan of redemption can be seen in

1. God's promise in Gen. 3:15, which applies to all the children of Adam

2. God's call to Abraham which would bless all people (cf. Gen. 12:3)

3. God's calling a kingdom of priests to reach the world (cf. Exod. 19:5)

4. even Solomon's temple had implications for the Gentiles to repent and believe and be a part (cf. I Kgs. 8:43, 60)

5. the numerous references in the prophets (especially Isaiah) to God's universal reign and invitation to all mankind

 

▣ "the hope of glory" This refers to Resurrection Day when the saints will receive their new glorified bodies (cf. I John 3:2). Election, justification, and sanctification will result in glorification (cf. Rom.8:29-30). See fuller note on "glory" at Eph. 1:6.

1:28 "We proclaim Him" Christianity is not primarily correct theology, ethical standards, or religious ritual, but a personal relationship with Jesus. Once this is established, the other aspects have their appropriate place (cf. II Tim. 3:15,16-17).

▣ "admonishing" This word is used of "child training" in the Septuagint (cf. Job 5:17). In the NT it is used of believers exhorting each other (cf. Acts 20:31; Rom. 15:14). It often carried a negative connotation of warning about inappropriate Christian behavior (cf. I Thess. 5:14; II Thess. 3:15).

▣ "every man" This phrase is used three times in this verse for emphasis. This inclusiveness is so different from the exclusiveness of the false teachers. The gospel is for all humanity (cf. John 3:16; I Tim. 2:4; II Pet. 3:9).

▣ "with all wisdom" God's wisdom is so different from the exclusivism and secrecy of the false teachers' so-called knowledge.

▣ "that we may present every man" God's goal for the church is that every believer be mature in Christ (cf. 4:12; Eph. 4:13; I Cor. 2:6; 14:20; Phil. 3:15). There are no special groups, ranks, gifts, knowledge, or privileges in Christ's body, just servants!

NASB"complete"
NKJV, NJB"perfect"
NRSV, TEV"mature"

This is the Greek term telos (also commonly used in Gnostic literature of the second century), which meant "fully equipped for an assigned task" (cf. Eph. 4:12). It was used of

1. broken limbs being healed and becoming useful again

2. fishing nets being mended and thereby being able to catch fish

3. ships being fitted with ropes and sails for the sea

4. chickens that had grown large enough to be taken to market. It does not imply sinlessness, but functional maturity

 

1:29 "I labor, striving" These same two strong Greek terms are used together in I Tim. 4:10 to describe Paul's ministry.

▣ "struggling" This is a Present middle (deponent) participle. This is either an athletic term (cf. I Cor. 9:25; I Tim. 6:12; II Tim. 4:7) or a military term (cf. 2:1; John 18:36). We get the English term "agony" from this Greek root. Church work is not easy!

▣ "His power, which mightily works within me" This is a present middle participle. It is God's power, not the believer's, that "energizes" all ministry (cf. I Cor. 2; Eph. 1:19; 3:7, 20; Phil. 3:21; I Tim. 1:12) This noun and participle are from the same Greek root which means, "His energy energizes me."

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why does Paul use a standard introduction in his letters? How is this opening different?

2. Who started this church? What was the reason for Paul writing this letter?

3. List the reasons for Paul's thanksgiving for these saints.

4. List three aspects of God’s will (1:9).

5. List four elements of Paul’s prayer as related to "worthy lives" (1:10-12).

6. List the things Paul says about Jesus (1:15-19; 2:9-10).

7. Why does Paul emphasize Jesus' death so strongly?

8. Can one fall from a state of grace (1:23; 2:16-23)?

9. What does 1:24 mean?

10. Define "mystery."

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
The New Life in Christ	Not Carnality but Christ	The True Christian Life	Dying and Living with Christ	Life-Giving Union with the Glorified Christ
(2:20-3:4)			(2:20-3:4)
	3:1-11	3:1-4	The Old Life and the New	3:1-4
				General Rules of Christian Behaviour
3:5-11		3:5-11	3:5-7	3:5-11
			3:8-11
	Character of the New Man
3:12-17	3:12-17	3:12-17	3:12-17	3:12-15
				3:16-17
Social Duties of the New Life	The Christian Home	The Christian's Duties	Personal Relations in the New Life	The Morals of the Home and Household
(3:22-4:1)		(3:18-4:6)
3:18-19	3:18-4:1	3:18-19	3:18	3:18-21
			3:19
3:20-21		3:20-4:1	3:20
			3:21
3:22-4:1			3:22-4:1	3:22-4:1

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Verses 1-4 are the theological basis for Christian ethics and lifestyle. Believers must live out of their new spiritual lives in Christ. They are co-buried and co-raised with Christ (cf. 2:12-13; Rom. 6:3-11). His life flows through them.

 

B. Paul lists the things to be shed (put aside, vv. 8-9) and incorporated (put on, v. 10) which form a balanced admonition to godliness. Paul often made lists of sins (cf. I Cor. 6:9-10; Gal. 5:19-21; Eph. 5:3-5) and virtues (cf. Gal. 5:22-23; Eph. 5:18-20; Phil. 1:4-7; I Thess. 5:12-22). In many ways these lists parallel the Greek moralists of Paul's day. But the motive and mechanism was Christ/Spirit, not self effort. See Special Topic at 3:5.

 

C. Paul's powerful call to unity because of the Trinity's unity, so beautifully spelled out in Eph. 4:1-10, is paralleled in Col. 3:12-17. Also, Paul's powerful demand for each believer to be filled with the Spirit (cf. Eph. 5:18) is paralleled in Col. 3:16. This parallel is not a word parallel, but an outline parallel. Remember that Colossians and Ephesians are based on almost exactly the same outline.

 

D. Paul's admonitions on the family (vv. 18-14:1) show how believers' new lives in Christ must impact every area of life. Biblical faith is a radical break with the old nature (fallen nature). The evidence of the change is that we no longer live for self, but for others (cf. I John 3:16). This emulates Jesus' life. This totally new orientation is the evidence that we have been redeemed!

Chapter 3 (3:18-4:1) is one unified context (cf. Eph. 5:22-6:9).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:1-4 (Full paragraph division includes 2:20-3:4)
 . . .^3:1Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. ²Set your mind on the things above, not on the things that are on earth. ³For you have died and your life is hidden with Christ in God. ⁴When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.

3:1 "Therefore" This links the doctrinal section (i.e., chapters 1-2) with the practical section (i.e., chapters 3-4). This is a standard literary form in Paul's writings (cf. Rom. 12:1; Eph. 4:1; Phil. 4:1).

▣ "if" This is a First class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Believers have been co-raised with Christ.

▣ "you have been raised up with Christ" This was a syn compound, "co-raised" (cf. 2:12,13; Rom. 6:3-11; Eph. 2:5-6). Believers have resurrection life now, so they must live like it! Verses 1-4 are the theological basis for Christian ethics and lifestyle.

▣ "keep seeking the things above" This is either a present active indicative or present active imperative. Therefore, it is an admonition to pursue spiritual thoughts and things (cf. v. 2; Phil. 2:1-2; 4:8).

Verses 1 and 2 are parallel. Probably both are present active imperatives. Believers become what they think about. The eyes and ears are windows to the soul.

Some scholars think that this context is a contrast between who we are in Christ (indicative) and what we should be in Christ (imperative). Paul does often use this grammatical feature.

▣ "where Christ is, seated at the right hand of God" This was an anthropomorphic phrase (Ps. 110:1), which Paul rarely uses, for Christ's authority and place of honor (Luke 22:69; Acts 7:55; Rom. 8:34; Eph. 1:20; Heb. 1:3; 8:1; 10:12; 12:2; I Pet. 3:22). Describing Christ as sitting at the Father's right hand is also a way of referring to His continuing ministry of intercession for the saints (cf. Rom. 8:34; Heb. 7:25; 9:24; I John 2:1). It is metaphorical for the throne room of a middle eastern king. I hope when you get to heaven you are not expecting to see "an older man, a young man sitting in a large chair with a dove flying around them!" The Bible uses human, physical terms to describe an eternal, spiritual, holy God. All terms used to describe Him are metaphors, analogies, or negations; they are true but not exhaustive.

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)

3:2 "Set your mind on things above" This is parallel with v. 1 and is either a present active indicative or present active imperative. It is probably an imperative. Christianity is both knowledge and action (cf. I Pet. 1:13-21)! This verse is parallel to v. 1.

▣ "not on the things that are on the earth" This phrase defines Paul's intended contrast; believers are to think and live in the Spirit, not in the flesh (cf. Rom. 8:1-17). They have a choice and must set their lifestyle priorities. Being saved does not automatically issue in godly living, but it should.

Paul uses a dualistic contrast, but not between spirit versus matter like the Gnostics; rather, his contrast is between this world (age) versus the Kingdom of God (new age). Believers are citizens of two realms. This knowledge (worldview) gives hope, courage and peace amidst the trials of life (false teaching, suffering, imprisonment, persecution, etc.).

3:3 "you have died" This is another metaphor based on baptism to describe believers' new standing in Christ (cf. Rom. 6:1-11; Col. 2:11-12). Believers are dead to sin and alive to God! They were admonished to recognize their new standing in Christ (cf. v. 5; Eph. 2:5-6) and emulate Him (cf. II Cor. 5:14-15; Gal. 2:20; Eph. 5:1-2; I John 3:16).

▣ "hidden" This is a perfect passive indicative. Believers have died (in Christ) and have been and continue to be hidden in God. The Mystery religions of the Greco-Roman period used this word to refer to initiation rites. This concept of hiddenness could relate to (1) protection or (2) the fully shared glory of believers with Christ not yet visible to the world (cf. v. 4).

3:4 "Christ, who is our life" This reflects the theological concept of an "exchanged life" (cf. Gal. 2:20; Phil. 1:21).

▣ "is revealed" This refers to the Second Coming (cf. I John 3:2).

▣ "then you also will be revealed with Him in glory" Believers died with Christ, were raised with Christ, and will be part of His glorious return (cf. I Thess. 4:13-18). The "hidden" (v. 3) will be revealed (v. 4). See note on "glory" at Eph. 1:6 and Special Topic below.

SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN

NASB (UPDATED) TEXT: 3:5-11
 ⁵Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. ⁶For it is because of these things that the wrath of God will come upon the sons of disobedience, ⁷and in them you also once walked, when you were living in them. ⁸But now you also, put them all aside: anger, wrath, malice, slander, and abusive speech from your mouth. ⁹Do not lie to one another, since you laid aside the old self with its evil practices, ¹⁰and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him- ¹¹a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.

3:5

NASB "consider the members of your earthly body as dead"
NKJV"put to death your members which are on the earth"
NRSV"put to death whatever in you is earthly"
TEV"you must put to death the earthly desires at work in you"
NJB"you must kill everything in you that is earthly"

This is an aorist active imperative which denotes urgency (cf. 3:8,12). It begins a section which emphasizes the need for believers to strip themselves of evil once and for all (vv. 5-11). Paul often used clothing as a metaphor for the spiritual life (cf. Rom. 6:6,11; 8:13; Eph. 4:22,24,25,31, possibly from Zechariah 3). Believers are to die to self, to sin, and to worldliness. The next section emphasizes that Christians should put on Christlike virtues (vv. 10-17).

Paul often characterized the sins of the old life and old man in lists which in many ways were similar to the Greek moralists (like the Stoics) of his day.

SPECIAL TOPIC: VICES AND VIRTUES IN THE NT

▣ "immorality, impurity" This first Greek term (porneia) originally meant "harlot," but it came to be used for sexual immorality in general (cf. I Cor. 6:9). We get the English term "pornography" from this word. The second term "impurity" (akatharsia) was also a general term for sexual immorality, though it was originally used in the OT in the sense of ceremonial uncleanliness or moral uncleanliness. Paul intended the second connotation.

▣ "passion, evil desire" These two terms are also used together in I Thess. 4:5 and translated "lustful passion." The first term, "passion" (pathos), is used in two very different senses: (1) of suffering and (2) of sexual desire.

The second term, "evil desire" (epithumia), is also used in two very different senses, a strong desire for something (1) good or (2) evil. Context must determine which aspect of a word's semantical field is meant by the author.

This list of sexual sins may be related to the false teachers. Gnostic false teachers were of two types: (1) those who lived ascetic lives of self-abasement and (2) others who viewed the body as irrelevant to spiritual life and indulged the body's desires. Often sexual and financial exploitation characterize false teachers.

▣ "greed" This term is usually used of desire for things, but in a context of sexual exploitation, it may have meant more and more sexual pleasure at any cost! Some see others only as objects for personal, sexual gratification.

▣ "which amounts to idolatry" Anything that dominates, controls, or demands allegiance becomes an idol which replaces God. For some, sexual pleasure becomes the focus of their lives, thoughts, and plans.

3:6 "the wrath of God will come" In many ways this is similar to Paul's discussion in Rom. 1:18-2:16. God's wrath was viewed in two time frames in the Bible: (1) sin resulted in punishment now, in this life (temporal) and (2) God will judge all mankind one day (eschatological).

There is a Greek manuscript variant at this point. The longer text, which includes the Semitic idiom "upon the sons of disobedience," is in the uncial MSS א, A, C, D, F, G, H, K, L, and P. It is omitted in MSS P⁴⁶ and B. The longer reading is found in every manuscript of Eph. 5:6 which may be the source of this addition (see Bruce M Metzger, A Textual Commentary On the Greek NT, p. 824).

3:7 "in them you also once walked" The background of the Colossian believers was paganism (cf. Rom. 6:19; I Cor. 6:11; Titus 3:3). These believers used to think and live these kinds of sins.

3:8 "But now" Notice the contrast (old man vs. new man).

▣ "put them all aside" This is an aorist middle imperative which denotes urgency. Believers must be different. Paul used clothing as a metaphor for a person's lifestyle choices. Believers are encouraged to take off the old life and lay it aside like a garment (cf. 3:8,9; Eph. 4:22,25,31; James 1:21; I Pet. 2:1). They are to put on Christ (cf. 3:10,12,14; Eph. 4:24: Rom. 13:14; Gal. 3:27). These believers were once controlled and dominated by their evil desires, but now, through Christ, they can turn from them (cf. Rom. 5-6).

▣ "anger" This term means continuing, long-lasting, simmering anger (cf. II Cor. 12:20; Gal. 5:20; Eph. 4:31).

▣ "wrath" This term means fast-burning anger or outburst of rage (cf. II Cor. 12:20; Gal. 5:20; Eph. 4:31).

▣ "malice" This term means "vicious thoughts" (cf. Rom. 1:29; I Cor. 5:8; Eph. 4:31). It implies a desire to hurt others.

▣ "slander and abusive speech" People are listening; our speech reflects who we really are (cf. Matt. 12:34-35; 15:11,18; Mark 7:20; Eph. 4:29; 5:4; James 2:3-12).

SPECIAL TOPIC: HUMAN SPEECH

3:9 "do not lie" This is a present middle (deponent) imperative with negative particle which meant stop an action in process. The Greek sentence runs from v. 9 to v. 11. Christian speech must be true, honest, edifying, and spoken in love (cf. Eph. 4:15).

3:10 "the new self who is being renewed" This is a present passive participle with the implied agent being God or the Spirit. The Christian life is both a state (Eph. 2:5,8) and a process of development (I Cor. 1:18). Its goal is Christlikeness (cf. Rom. 8:29; Gal. 4:19; Eph. 1:4), being restored to the image of God. This "renewing" (cf. II Cor. 4:16 and the noun in Rom. 12:2 and Titus 3:5) is a work of God that each believer must allow, and must cooperate with God to perform it in them (like the "filling" of the Spirit, also a present passive participle in Eph. 5:18).

SPECIAL TOPIC: RENEW (ANAKAINŌSIS)

▣ "a true knowledge" This is literally "in full knowledge" (epignōsin). In contradistinction to the false knowledge of the Gnostics.

3:11 This verse expresses the same truth as Rom. 3:22,29; 10:12; I Cor. 12:13; Gal. 3:28 and Eph. 2:11-22. All human barriers and distinctions are removed by the gospel. This does not remove all biblical distinctions, for example, the relationship between husbands and wives (cf. Eph. 5:21-31) or the rich and poor (cf. James 1:9-10), but it does remove all inequality!

▣ "no barbarian, Scythian" This referred to cultured and uncultured Gentiles. The onomatopoeic term "barbarian" originally referred to the way that people of the Greco-Roman Empire heard the European tribes speak which they referred to as "bar bar bar." Greco-Roman society considered the Scythians the most uncivilized and barbaric national entity.

SPECIAL TOPIC: RACISM

▣ "Christ is all, and in all" Jesus is the leveling influence and sphere. In Him all human distinctions are removed in the love of God! All may come, all are welcome, all become family (cf. Gal. 3:28). Salvation in Christ is the reversal of the Fall (cf. V. 10, "image") and the Tower of Babel (cf. Genesis 10-11, division of people).

NASB (UPDATED) TEXT: 3:12-17
 ¹²So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; ¹³bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. ¹⁴Beyond all these things put on love, which is the perfect bond of unity. ¹⁵Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. ¹⁶Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. ¹⁷Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father.

3:12 "chosen of God, holy and beloved" These terms were used to describe Israel (i.e., Exod. 19:5-6; Deut. 4:37; 7:7,8; 10:15), but now they describe the church (cf. Gal. 6:16; I Pet. 2:5,9; Rev. 1:6). See Special Topic: Holy at Eph. 1:4.

Notice that the goal of the People of God is holiness by election (cf. Eph. 1:4), not a privileged standing. Israel was chosen as a tool to reach all humans made in the image of God. Israel missed her evangelistic mandate (cf. Gen. 12:3; Exod. 19:5). The church has clearly been given this assignment (cf. Matt. 28:19-20; Luke 24:46-47; Acts 1:8). Believers are called to be holy and to be witnesses. See Contextual Insights to Ephesians 1:1-23, C.

Also notice that election cannot be isolated from a believer's responsibility to act. God's sovereignty and human free will are united in this concept of "covenant." God initiates and sets the condition, but humans must respond and continue to respond!

▣ "put on" This is an Aorist middle imperative which denotes urgency. This is the continuing use of clothing as a metaphor and mandate for the Christian life (i.e., vv. 8,10; Eph. 4:22,24,25). It is even possible that this was baptismal terminology (cf. Gal. 3:27). This context, starting with the "take off" (vv. 8-10), parallels Gal. 5:19-21 ("the deeds of the flesh") and 5:22-25 ("the fruit of the Spirit"). Eternal life has observable characteristics!

NASB"a heart of compassion"
NKJV"tender mercies"
NRSV, TEV"compassion"
NJB"heartfelt compassion"

This is literally "bowels of compassion" (cf. II Cor. 6:12; Phil. 1:8; 2:1; Philemon 7,12,20). The ancients believed the seat of the emotions was located in the lower viscera (abdomen).

▣ "kindness" This should be the Christian's response to others (cf. Rom. 2:4; 9:23; 11:22; II Cor. 6:6; Gal. 5:22; Eph. 4:32; Col. 3:12; Titus 3:4).

99635; "humility" This is a uniquely Christian virtue (cf. Eph. 4:2; Phil. 2:3). The Stoics viewed meekness (humbleness) as weakness and did not include it in their list of virtues. Only two people in the Bible are called humble, Moses (cf. Num. 12:3) and Jesus (cf. Matt. 11:29; Phil. 2:8). This characteristic is the will of God for every believer (cf. Matt. 18:4; 23:12; James 4:6,10; I Pet. 5:5,6). This term is used in a negative sense in 2:18,23.

▣ "gentleness" This originally referred to domesticated animals (horses, camels, donkeys) whose strength had been channeled for their master's purpose. God does not want to break us, but direct His giftedness to His glory. Paul often uses this metaphor for the Christian life (cf. I Cor. 4:21; II Cor. 10:1; Gal. 5:23; 6:1; Eph. 4:2; Col. 3:12; I Tim. 6:11; II Tim. 2:25).

▣ "patience" This is often used of God's patience with people (cf. Rom. 2:4; 9:22; Titus 3:2, I Pet. 3:20) or Jesus' patience (cf. I Tim. 1:16; II Peter 3:15). It is used to exhort believers in their treatment of one another (cf. I Cor. 13:4; Gal. 5:22; Eph. 4:2; II Tim. 4:2).

3:13

NASB, NKJV"bearing with one another"
NRSV, NJB"bear with one another"
TEV"be tolerant with one another"

This is a present middle participle (used as an imperative), which implies voluntary non-retaliation (cf. Eph. 4:2; Phil. 2:3-4).

▣ "forgiving each other" This is a present middle (deponent) participle. It is from the same Greek root as grace, "freely forgive." One sign of believers being forgiven is that they forgive others (cf. Matt. 5:7; 6:15; 18:22-35; Mark 11:25; Luke 6:36-38; Eph. 4:32; James 2:13; 5:9). Forgiveness of others is not the basis of forgiveness, but it is its fruit.

▣ "whoever has a complaint" This is a third class conditional sentence, which meant probable future action. There will be complaints! Christians will be at odds with other Christians, but Jesus' cross should put a stop to it (cf. Rom. 14:1-15:13).

▣ "just as the Lord forgave you" This is the basis for believers' actions toward others (cf. Eph. 4:32; Rom. 15:7).

There is a Greek manuscript variation between "Lord," "Christ," "God" and "God in Christ." "Lord" is found in the ancient Greek manuscripts P⁴⁶, A, B, D^*, and is probably original.

3:14 "put on love which is the perfect bond of unity" Love, which issues in unity, is the distinctive mark of the Christian (cf. Eph. 4:2-3; I Cor, 13; Gal. 5:22).

3:15 "Let the peace of Christ" This term originally meant "binding together that which was broken" (cf. John 14:27; 16:33; Phil. 4:7). There are three ways the NT speaks of peace.

1. as the objective (doctrinal) aspect of our peace with God through Christ (cf. Col. 1:20)

2. as the subjective (experiential) aspect of our being right with God (cf. John 14:27; 16:33; Phil. 4:7)

3. as God's uniting believing Jews and Gentiles into one new people (body) through Christ which is the mystery of God (cf. Eph. 2:14-17; Col. 3:15)

See Special Topic: Peace at 1:20.

▣ "rule" This is a Present active imperative. In contrast to the false teachers acting as umpires in 2:18, Christ is our only judge, guide, and arbiter.

▣ "heart. . .hearts" See Special Topic: Heart at 2:2.

▣ "you were called" God always takes the initiative in calling, electing, and wooing believers to Himself (cf. v. 12; John 6:44, 65; Eph. 1:4-5,11). The term "calling" (kaleō) is used in several theological senses.

1. sinners are called by God through Christ to salvation

2. sinners call on the name of the Lord to be saved (cf. Rom. 10:9-13)

3. believers are called to live Christlike lives (cf. Eph. 4:1)

4. believers are called to ministry tasks (cf. I Cor. 12:4-7)

See Special Topic at Eph. 4:1.

▣ "in one body" This speaks of unity amidst diversity (cf. 1:18,24; Eph. 4:4-6)! Notice that the emphasis is not on personal election, but corporate election. Salvation is corporate, not just individual.

In reaction to the abuses of power in the Roman Church, the Protestant Reformers emphasized the rights and responsibilities of the individual before God. However, their formulation became a biblical overstatement. The Bible does not teach the "priesthood of the believer," but "the priesthood of believers." It is not a doctrine which emphasizes the freedom of the individual, but the (1) body-life responsibility of each believer (cf. I Cor. 12:7) and (2) Great-Commission Christianity (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8).

▣ "be thankful" This was a Present active imperative, "keep on always being thankful." Thankfulness is a sign of Christian maturity, of the Spirit-filled life (cf. v. 17; Eph. 5:20; I Thess. 5:18). It is not a resignation to determinism (Islam), but a biblical worldview that God is with us and for us even amidst the difficulties and circumstances of this fallen world!

3:16 "Let the word of Christ richly dwell within you" This is a present active imperative second person plural. "The word of Christ" can refer to (1) the gospel; (2) His personal presence; or (3) the Spirit. Notice that this indwelling is not automatic (neither individual or corporate). Believers must co-operate in the Christian life as they do in salvation.

There is another Greek manuscript variation here which is similar to that in vv. 13 and 15. Scribes tended to unify Paul's expressions. The phrase "word of Christ," is a unique expression found only here in the NT. Therefore, it was changed to "word of God" (MSS A, C^*) or "word of the Lord" (MS א^*). By far the best Greek manuscripts, P⁴⁶, א², B, C², D, F, G, and most ancient translations have "word of Christ."

The outlines of Ephesians and Colossians are very similar. The parallel to this verse in Eph. is 5:18! The Spirit-filled life is daily Christlikeness or allowing the word of Christ and the mind of Christ to guide in every area, especially interpersonal relationships.

There is an ambiguity in this verse concerning the Greek preposition "in" (en). It can also be translated "among." "In" would have an individual focus, while "among" a corporate focus (cf. 1:27).

▣ "with all wisdom" This is a play on the false teachers' overemphasis on human knowledge. The word of Christ (the Spirit-filled life) is true wisdom. Wisdom is a person (cf. Pro. 8:22-31) and a lifestyle, not isolated truth or creeds.

▣ "with psalms" The NKJV and NASB translations imply "teaching with songs," but the NRSV and NJB imply "teachers with songs in their hearts." TEV implies worshiping God with songs.

The modern controversy over musical preference in worship could be addressed by this verse (and Eph. 5:19) in that several different types of music are mentioned: (1) psalms; (2) hymns; and (3) spiritual songs. Although we cannot identify all the types it is obvious that the early church used several different forms of music. The key is the heart of the worshiper, not the form of the music (cf. 3:17).

3:16-17 There is a theological and structural parallel between Eph. 5:18-21 and Col. 3:16-17. In Ephesians there is a present passive imperative, "ever be filled," while in Colossians there is a present active imperative, "let the word of Christ dwell within you." Also in Ephesians the imperative is followed by five present participles which describe the Spirit-filled life.

(1) v. 19, speaking to one another in psalms, hymns, and spiritual songs (present active)

(2) v. 19, singing (present active)

(3) v. 19, making melody (present active)

(4) v. 20, always giving thanks (present active)

(5) v. 21, be subject to one another (present middle)

In Colossians some of the same participles also occur.

(1) v. 16, teaching (present active)

(2) v. 16, admonishing in psalms, hymns, and spiritual songs (present active)

(3) v. 16, singing (present active)

(4) v. 17, giving thanks (present active)

 

3:17 "Whatever you do in word or deed" This is a major spiritual truth. Believers must relate all their motives and actions to God through Christ. Every aspect of our lives is "as unto the Lord." Believers do not live for themselves (cf. v. 23; Rom. 14:7-9; I Cor. 10:31; II Cor. 5:15; Eph. 6:7; I Pet. 4:11). This truth could revolutionize the modern, western, individual-focused church.

NASB (UPDATED) TEXT: 3:18-21
 ¹⁸Wives, be subject to your husbands, as is fitting in the Lord. ¹⁹Husbands, love your wives and do not be embittered against them. ²⁰Children, be obedient to your parents in all things, for this is well-pleasing to the Lord. ²¹Fathers, do not exasperate your children, so that they will not lose heart.

3:18 "Wives, be subject to your husbands" This is a present middle imperative. When the word of Christ (i.e., the Spirit-filled life, cf. Eph. 5:18) indwells a believer it impacts every area of life! The parallels are Eph. 5:21-22; Titus 2:5; I Pet. 3:1, but remember Colossians was written first. Ephesians expresses the universal principle of submission for all believers in Eph. 5:21 (present middle participle) and uses the Christian home as a three-fold domestic example of how the "Spirit-filled" life works in daily life: (1) husbands-wives, 5:22-31; (2) parents-children, 6:1-4 and (3) masters-slaves, 6:5-9. This discussion seems negative to us today, but in its day it was strikingly positive. The three groups that had total cultural control (husbands, parents, and slave masters) are equally admonished as were those with no civic power or rights (wives, children, and slaves). This selfless mandate is an example of the reversal of the Fall. What a difference Christ makes. See Special Topic: Submission (hupotassō) at Eph. 5:21.

3:18-19 In this context and its parallels, submission was between married couples, not men and women in general. The principle of male headship is stated throughout the Bible, from Genesis 3 onward. However, Christian male headship is characterized by, and commanded (present active imperative) to be, sacrificial, self-giving, Christlike love (cf. Eph. 5:25, 28-29). Headship in the NT is servanthood (cf. Matt. 20:25-27; 23:11) with Christ as the model.

In our day "submission" is a negative, sexist term. Originally it was a military term that related to obedience based on the chain of command. In the NT, however, it was often used of Jesus' attitude toward His earthly parents (cf. Luke 2:51) and His heavenly Father (cf. I Cor. 15:28). Paul was fond of this term and used it 23 times. Ephesians 5:21 shows it is a universal spiritual principle connected to the Spirit-filled life. Submission goes against our cultural, western, individual focused mind-set. Selfishness is so ingrained (cf. Rom. 12:10; Gal. 5:13; Phil. 2:3; I John 4:11)! See Special Topic: Submission at Eph. 5:21.

▣ "as is fitting in the Lord" The Ephesian parallel has "as to the Lord." The TEV translates the phrase as "for that is what you should do as Christians" (cf. v. 20). Believers should treat others in loving, submitting ways not because others deserve it, but because they are Christians (cf. vv. 23-23). The Spirit allows fallen mankind to redirect his self-centeredness into others-centeredness, as Jesus did (cf. II Cor. 5:14-15; I John 3:16).

3:19

NASB"and do not be embittered against them"
NKJV"and do not be bitter toward them"
NRSV"and never treat them harshly"
TEV"and do not be harsh with them"
NJB"and do not be sharp with them"

This is a present middle imperative with a negative particle, which usually means to stop an act in process. "You, yourselves, stop being bitter." There is no direct parallel to the phrase in Ephesians 5, but vv. 28-29 express the same truth in a positive sense. In the biblical context of "one flesh" (cf. Genesis 2) marriages in which husbands treat their wives in loving ways, they bless themselves and vise versa. Loving one's spouse is, in one sense, loving oneself. In the Christian home our love for family reflects our love for God and is a powerful witness to a confused and hurting lost world.

3:20 "Children, be obedient" This is a present active imperative, "continue to be obedient." In Eph. 6:1-4, this mandate is expanded to relate to Exod. 20:12 and Deut. 5:16, "Honor your father and mother." In this context, "for this is well pleasing to the Lord" relates the command to Christian children.

Notice that children are commanded to be obedient, but wives are commanded to submit. In both cases it is Christian families that are addressed. One issue that is difficult to reconcile between this and our day is "How old are children?" In Jewish culture a boy became responsible to the Law and was marriageable at age thirteen, a girl at twelve. In Roman culture a boy became a man at age fourteen and in Greek culture at age eighteen.

3:21 "Fathers, do not exasperate your children" This is a present active imperative with a negative particle which means stop an act in process, "stop exasperating your children." The reciprocal responsibility is clear (cf. Eph. 6:4).

There has always been a generational barrier. Christians (both parents and children) should handle relationships differently because of their ultimate commitment to Christ. Paul's discussion of the appropriate relationships in the home were radically different from the cultural norm of his day. Paul directly addressed the person with cultural power and authority (husbands, parents, and slave masters) and admonished them to treat those under them (wives, children, and domestic servants) with dignity and Christian love (much like Philemon). Believers are stewards of God, not owners! How we treat each other is meant to demonstrate the new age to a lost world.

NASB (UPDATED) TEXT: 3:22-4:1
 ²²Slaves, in all things obey those who are your masters on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord. ²³Whatever you do, do your work heartily, as for the Lord rather than for men, ²⁴knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve. ²⁵For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality. ^4:1Masters, grant to your slaves justice and fairness, knowing that you too have a Master in heaven.

3:22 "Slaves, in all things obey" There should be no paragraph break at v. 22. This is a present active imperative, "keep on obeying." This is the third example from the Christian home (cf. Eph. 6:5-9). In our day this might relate (i.e., apply to) to Christian employers and employees. In Ephesians, and probably also here in Colossians, it refers to both saved and lost masters.

I personally do not believe this "in all things" refers to evil or sin (cf. Acts 5:29). This is a general statement admonishing obedience, not a license for believers to participate in things which are excluded by Scripture. This is also true of wives (cf. v. 18; Eph. 5:22). See Special Topic: Paul's Admonitions to Slaves at Eph. 6:5.

▣ "sincerity of heart" See Special Topic below.

SPECIAL TOPIC: GENEROUS/SINCERE (HAPLOTES)

3:23 Serving the Lord is the motive for all Christians in all their activities (cf. v. 17; Eph. 6:7; I Cor. 10:31)! Believers should be daily, living witnesses of the redeeming power of God!

3:24 In the ancient world slaves had no inheritance rights. But now, in Christ, they do! God is going to reward those who love, worship, and serve Him (cf. v. 23; Eph. 6:8).

3:25 Divine judgment is dispensed without partiality (cf. Deut. 10:17; Acts 10:34; Rom. 2:11; Eph. 2:9; 6:9; I Pet. 1:17). This principle is expressed clearly in Gal. 6:7. Even believers will give an account unto God, not for sin, but for stewardship (cf. II Cor. 5:10). Sin has consequences in time and in eternity!

4:1 This shows the reciprocal responsibility (cf. vv. 19, 21). Unlike Ephesians, this text speaks to Christian slave owners (cf. Philemon). The NIV Study Bible (p. 1817) adds an interesting comment: "The reason Paul writes more about slaves and masters than about wives, husbands, children, and fathers may be that the slave Onesimus (cf. 4:9) is going along with Tychicus to deliver this Colossean letter and the letter to Philemon, Onesimus' master, who also lived at Colossae."

This verse contextually should go with chapter 3. It concludes Paul's domestic example of Christlike living. See Special Topic: Paul's Admonitions to Slaves at Eph. 6:5.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. How have we died with Christ? What does this mean in our daily lives?

2. Why are verses 11 and 17 so important in the Christian faith?

3. Define "submission." Does it speak of inferiority? Why or why not?

4. Why is the Christian home used as an example of reciprocal submission?

 

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