4:1 Masters [Christian slave owners], provide your slaves with what is right and fair, because you [slave owners] know that you also have a Master in heaven.

4:2 Devote [to be persistent; cf. Lk. 18:1; 1 Thess. 5:17] yourselves to prayer, being watchful [watch for God’s answers; be vigilant in devotion] and thankful.

4:3 And pray for us, too, that God may open a door [open door of reception to the message] for our message, so that we may proclaim the mystery [the gospel being made available to the Gentiles] of Christ, for which I am in chains.

4:4 Pray that I may proclaim it clearly [we must seek to communicate the gospel clearly and effectively], as I should [speaks of a divinely-ordained necessity; cf. Rom. 1:14].

4:5 Be wise in the way you act toward outsiders [unbelievers]; make the most of every opportunity [literally “redeeming the time” which means “to go to market and make a purchase”; just as a buyer seizes a bargain when he finds one, so too must the Christian seize an opportunity with an outsider; coveys a sense of urgency].

4:6 Let your conversation be always full of grace [when Jesus began his public ministry, people were “wondering at the gracious words which were falling form his lips” (Lk. 4:22); we must be like Jesus in our speech with others], seasoned with salt [salt makes people thirsty; our kind and encouraging words should make outsiders thirst for the things of God; our seasoned speech should make the non-Christian thirst for the answer that is found only in Christ], so that you may know how to answer everyone [our speech must be appropriate for both the opportunity and the person].

4:7 Tychicus [trusted co-worker and colleague of Paul; also mentioned in Acts 20:4; Eph. 6:21; 2 Tim. 4:12; Titus 3:12] will tell you all the news about me. He is a dear brother, a faithful minister and fellow servant in the Lord.

4:8 I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts.

4:9 He is coming with Onesimus [Philemon’s runaway slave], our faithful and dear brother [Onesimus was a part of the Colossian community of believers], who is one of you. They will tell you everything that is happening here.

4:10 My fellow prisoner Aristarchus sends you his greetings, as does Mark, the cousin of Barnabas. (You have received instructions about him; if he comes to you, welcome him.)

4:11 Jesus, who is called Justus, also sends greetings. These are the only Jews among my fellow workers for the kingdom of God, and they have proved a comfort to me.

4:12 Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured.

4:13 I vouch for him that he is working hard for you and for those at Laodicea and Hierapolis.

4:14 Our dear friend Luke, the doctor, and Demas send greetings.

4:15 Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.

4:16 After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea.

4:17 Tell Archippus: “See to it that you complete the work you have received in the Lord.”

4:18 I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you.

3:1 Since, then, you have been raised with Christ, set [to (continually) seek out with a desire to possess] your hearts [the center of one’s being; cf. Matt. 6:20-21] on things above [refers to heavenly things; make Christ’s interests our own; reflect Christ’s values in daily living], where Christ is seated at the right hand of God [cf. Ps. 110:1; Lk. 22:69].

Paul explained to the Colossians that prior to coming to Christ they had resided in the “domain of darkness” (Col. 1:13). Satan is the ruler of this domain (1 Jn. 5:19) and those who reside there live under his influence. God however, had rescued them from the tyrannical power of darkness and transferred them to “the kingdom of the Son He loves.” Christ is the ruler of this kingdom and those who reside there are new creatures (2 Cor. 5:16) who live under His influence and authority. Our lives as new creatures are to be characterized by new ways of thinking, behaving, and relating.

3:2 [believers are to live their earthly lives as citizens of heaven] Set your minds [concentrate or focus on] on things [cf. Phil. 4:8] above [heavenly ideals and priorities], not [one reason is because thoughts influence actions] on earthly [transitory] things.

As believers, we are to focus our minds on Christ because what we think about influences how we behave and how we relate to others. Because we have been raised with the Messiah, we are to constantly seek what is above. As new creatures we are under no obligation to obey or even listen to our old master. However, we are obligated to seek continuously the things above, where Christ is, seated at the right hand of God.

To seek what is above means to make Christ’s interests our own and to live lives that reflect His values. We must and should want to think about Jesus daily and live in a way that reflects we are His followers. The professing Christian who consistently never thinks about or ignores Jesus in the course of a day may need to go back and examine his or her relationship with Him.

If our behavior is to reflect Christ’s values and priorities, then we must intentionally focus or set our minds on what is above. We must not allow earthly or transitory things to shape our behavior or shift our focus away from Christ. Instead, we must choose daily to focus our minds on Christ. One practical way to do this is by memorizing and meditating on God’s Word and praying those passages throughout the day.

Like the Psalmist, we should continually long for God’s Word (see Ps. 119:20). Prayer is another practical way we can focus on what is above. Together, meditation on Scripture and prayer can help us to daily focus on God.

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Note: Here are a few suggestions on how you can stay focused on Christ in a world of distractions.

F = Follow the example of Jesus in all that you do. Remember that the world is watching.

O = Order your thoughts around what pleases God and act accordingly. Remember that thoughts influence behavior.

C = Cast off anything that feeds or supports worldly thinking and desires. Remember that bad choices can discredit our witness.

U = Utilize prayer and meditation on the Scripture to keep your life on track. Remember that what lies in the well of your heart will come up in the bucket of speech and behavior.

S = Separation of the secular and the sacred is a dangerous myth. Remember that all of our activities belong to God.

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3:3 For you died [when they placed their faith in Christ for salvation; they had died to personal desires and ambitions (cf. Rom. 6:2)], and your life is now hidden with Christ in God.

Paul explained that those who have placed their faith in Christ for salvation have died. When we placed our faith in Christ for salvation, we died “to the elemental forces of this world” (Col. 2:20) or to those powers and authorities that work against Christ. We have also died to sin and the old life. Old things have passed away (2 Cor. 5:16).

As followers of Jesus, we should have as little desire for the things of this world as a dead person would have. As we grow in our faith we should have a decreasing desire for “this present evil age” (Gal. 1:4). Our spiritual lives are safely hidden with the Messiah in God. Therefore, believers should live every day in anticipation of Christ’s return when the riches of their lives in Christ will be revealed.

3:4 When Christ, who is your life, appears [cf. 1 Thess. 4:16-17], then you also will appear with him in glory [cf. 1 Jn. 3:2].

3:5 [cf. Rom. 6:1-11] Put to death [dead things are unresponsive], therefore, whatever belongs to your earthly [sinful] nature [the old self]: sexual immorality [Gr. “porneia”; our term “pornography” is derived from this Greek word; illicit sexual activity before and outside of marriage; indirect participation in immoral behavior by viewing it as a spectator; cf. 1 Cor. 6:18], impurity [Gr. “akatharsia” refers to moral uncleanness], lust [Gr. “pathos” refers to evil sexual passion], evil desires [Gr. “epithumia” refers to a desire to possess something evil in order to satisfy one’s desires (cf. Gal. 5:16)] and greed [Gr. “pleonexia” refers to the desire to get more of everything for oneself], which is idolatry.

The Colossians lived in a culture steeped in sexual sins and greed. Like our own culture, the people of Paul’s day were involved in sexual relationships before and outside of marriage. They were enslaved to lust and driven by evil desire. Their lives were marked by greed or the desire to possess more of everything, which amounts to idolatry.

Paul challenged the Colossian believers to think and act differently than their culture. We too, must think and act differently and consider ourselves dead and unresponsive to the temptation to live like the surrounding culture. Our lives should reflect that we have new ways of thinking.

3:6 Because of these, the wrath [God’s holy response to people’s disobedience and the kinds of behaviors listed in the previous verse] of God is coming.

New ways of thinking should result in new ways of behaving. Paul listed attitudes and behaviors that are not consistent with new life in Christ and which Christians must remove from their lives. He also mentioned a good reason for behaving in new ways or for avoiding the sins listed in the previous verse and the verses to follow. These sins provoke God’s wrath, which is His holy reaction to our disobedience. God’s final wrath against sin will be revealed in the future—at judgment day.

Although our culture tells us otherwise, God takes sin seriously. Therefore, we too should take sin seriously and understand that we cannot sin with impunity. When we sin, we will experience the consequences of our sin (Col. 3:25).

3:7 You used [prior to becoming Christians] to walk [they once habitually took part in] in these ways [destructive sensual sins listed in v. 5], in the life you once lived.

Paul mentioned another reason for avoiding the destructive sins of verse 5. These sins reflected the kind of behavior consistent with the lifestyle of those who reside in the domain of darkness. Prior to placing their faith in Christ for salvation, the Colossians had once walked in these things or behaved in these ways. However, as new creatures and citizens of God’s kingdom, they were to live by a higher standard. As believers we must understand that the world is watching. We must be careful that our behavior does not send mixed messages to others or causes them to stumble.

3:8 But now [because of their new life in Christ] you must rid [filthy, offensive garments must be removed before new garments can be put on; this is a key step in dressing for spiritual success] yourselves of all [do not leave any remnants] such things as these: anger [Gr. “orge” refers to smoldering ill will toward another], rage [Gr. “thumos” refers to sudden outburst of anger], malice [Gr. “kakia” refers to a vicious disposition that harms others and delights in the troubles of others], slander [Gr. “blasphemia” refers to evil and abusive speech; branding others with an evil reputation through the use of lies, rumors, gossip], and filthy [obscene and shameful] language [Gr. “aisxrologia” means “filthy language” and refers to crude and abrasive expletives that contaminate both the speakers and the hearers] from your lips.

Like the Colossians, we too must put away or remove the filthy garments we wore prior to our conversion and put on the garment of our new life in Christ. We need to make a deliberate, daily decision to remove anything that supports or feeds worldly thinking and desires. The behavior that characterized our lives in the domain of darkness is no longer acceptable.

New creatures must dress in new clothes. We must strip off the rags of abusive speech and outbursts of anger. Malice, the desire to harm or to delight in others’ troubles, has no place in our wardrobe. Slander and filthy language are not in fashion and do not fit well. These behaviors do not reflect the values of Christ.

3:9 Do not [a command to stop an action already taking place] lie [telling an untruth; deceiving others through a half-truth (which is a whole lie); exaggerating facts; people can lie with words and with conduct; lying to others destroys trust and unity; cf. Jn. 8:44] to each other, since you have taken off your old self [or old nature; the old life before Christ] with its practices

Paul also exhorted the Colossians to stop lying to one another. How sad that Christians have to be told to speak the truth. Satan, the ruler of the domain of darkness, “is a liar and the father of liars” (John 8:44). Lying is more than telling something that is not true. We can also deceive others through half-truths (which are really whole lies) and by exaggerating facts. We can lie with our words and with our conduct.

Practices like lying are not consistent with what Christ expects of those who follow Him. Those who have placed their faith in Christ for salvation have put on the new man and must behave in new ways. As believers, we “have died” (Col. 3:3) to sin in Christ. However, we must “put to death” sin in our lives. The standing we have in Christ must be transformed into actual life.

3:10 and have put on the new self [or new nature from Christ], which is being renewed [indicates an action that is constant and habitual] in knowledge [personal knowledge of Christ] in the image of its Creator.

3:11 Here [in Christ; in the church; Christianity destroys barriers to relationships and brings the most unlikely people together] there is no [national distinctions…] Greek or Jew, [religious distinctions…] circumcised or uncircumcised, [cultural distinctions…] barbarian [non-Greek speaking people], Scythian [a name synonymous with savage cruelty, was lower than a barbarian to the Greeks], [economic or social distinctions…] slave or free, but Christ is all, and is in all.

God is committed to conforming believers into the image of His Son (see Rom. 8:29 and Phil. 1:6). Those who are becoming more like Jesus behave in new ways. Paul’s world was characterized by behavior that created barriers to relationships.

The Greeks looked down on the barbarians, those who did not speak Greek. The Scythian, a name synonymous with savage cruelty, was lower than a barbarian to the Greeks. The Jew looked down on anyone who was not a Jew. The freeman looked down on the slave, who had no rights.

Christianity destroys barriers to relationships and brings the most unlikely people together. Only in Christ can a barbarian be called a brother!

3:12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion [to have a merciful spirit; cf. Matt. 9:36; to be sensitive and responsive to the needs of others], kindness [goodness of heart that seeks the best for others; takes the initiative in responding to others’ needs], humility [to have a proper estimate of one’s self (neither prideful nor self-depreciating)], gentleness [submission to God and His Word] and patience [the ability to suffer long and withstand unpleasant circumstances and people without seeking to retaliate].

Paul described new creatures in Christ as God’s chosen ones — those who are holy or set apart and loved by God. Those who belong to God and live under the rule of His Son have new ways of relating to others.

In the previous verses, Paul had instructed the Colossians to strip off the filthy garments they had worn prior to their salvation. Those sinful behaviors created barriers to relationships. Here, Paul instructed the Colossians to put on a new wardrobe of virtues tailored by God Himself and consistent with new life in Christ. Each article of clothing would help the Colossians — and will help us — to relate to others in a Christ-like way.

3:13 Bear with [means putting up with those who are not easy to put up with] each other [to stand by another person even when they are wrong or we dislike something about them] and forgive [to extend grace to another; to put up with offensive people] whatever grievances [a just cause for complaint] you may have against one another. Forgive as the Lord forgave you [cf. Matt. 6:14-15; Matt. 18:35].

Christian relationships are governed by the virtues Christ produces in us. We are to wrap ourselves in compassion, the garment worn by those sensitive to the needs of others. Kindness helps in dealing with others who wrong us. Humility is worn by those who regard others as more important than themselves. Gentleness is the attire of those whose strength is under control. Patience helps us deal with difficult people and circumstances.

We all know difficult people or those who are not easy to put up with. It might even surprise us to learn that others may find us difficult! At times it seems the easiest way to deal with difficult people is to avoid them entirely. However, we are to bear with one another or to accept others even when we dislike something about them.

Finally, we must always forgive one another. The failure to forgive others or to accept apologies is responsible for many ruined relationships. Forgiveness is one bridge we must never burn because sooner or later we too will need to cross that bridge. I am grateful that God has forgiven me. Because I am the fortunate recipient and beneficiary of God’s forgiveness, I have no right to withhold forgiveness from others. We must forgive others just as the Lord has forgiven us.

3:14 And over all these virtues put on love [the identifying mark of Christians], which binds [like a belt] them all together in perfect [mature] unity.

In a world that is unkind, we must demonstrate grace and extend kindness to others. Above all, we must put on love, the identifying mark of Christians. Love, like a belt, binds together all of the attire of new creatures. Love holds everything together — it is the perfect bond of unity.

3:15 Let the peace [should characterize both the corporate fellowship and personal lives of Christians] of Christ rule [like an umpire or referee] in your hearts, since as members of one body you were called to peace. And be thankful [this is a command; a continual and habitual action].

3:16 Let the word of Christ [the gospel; the Bible] dwell [to reside permanently] in you richly as you teach and admonish [to reprove or to take corrective measures when someone is in the wrong] one another with all wisdom, and as you [note that music was used in the early church to instruct and encourage others to praise God…] sing psalms, hymns and spiritual songs with gratitude in your hearts to God.

3:17 And whatever you do [cf. 1 Cor. 10:31], whether in word or deed, do it all in the name of the Lord Jesus [with a view to bringing honor and glory to Him], giving thanks to God the Father through him.

3:18 Wives, submit [does not mean becoming a doormat; does not mean that women are inferior to men; the kind of submission modeled by Christ and that reflects the essence of the gospel (cf. Phil. 2:5-8); voluntary submission] to your husbands, as is fitting in the Lord.

3:19 Husbands [the spiritual head of the family], love [with the sacrificial, self-giving kind of love modeled by Christ (the kind of love that is concerned about the well-being and interests of others); requires putting aside personal interests] your wives and do not be harsh [or intimidating; as husbands of that day were accustomed to doing] with them.

3:20 Children, obey [listen attentively and respond positively] your parents in everything [the only exception is in the matter of doing anything that is clearly contrary to the teaching of Scripture], for this pleases the Lord.

3:21 Fathers, do not embitter [parents can embitter their children by: saying one thing and doing another; through inconsistent and unfair discipline; by showing favoritism; through humiliation, cruelty, and verbal or physical abuse] your children, or they will become discouraged [to lose heart or to become lethargic].

3:22 Slaves, obey [same word as in Col. 3:20] your earthly masters in everything; and do it, not only when their eye is on you [obey even when earthly masters are not watching] and to win their favor, but with sincerity of heart and reverence for the Lord [our relationship with Christ should raise our work ethic to a higher level].

3:23 Whatever you do [slaves performed a variety of tasks], work at it with all your heart, [note that Paul gave the work of slaves a new dignity…] as working for the Lord, not for men,

3:24 since you know that you will receive an inheritance [first century slaves not allowed to inherit earthly estates] from the Lord [the source of our ultimate inheritance] as a reward. It is the Lord Christ you are serving.

3:25 Anyone [parent or child; master or slave] who does wrong will be repaid for his wrong, and there is no favoritism.

2:1 I want you to know how much I am struggling [agonizing; in prayer; in concern that prompted writing the letter; concerning the false teachers who threatened the stability of the Colossian church] for you [Paul was concerned about churches he had not started] and for those at Laodicea [located a few miles northwest of Colossae], and for all who have not met me personally [Paul was concerned about believers he had not yet met].

2:2 My purpose is that they may be encouraged [“filled with courage” (TEV)] in heart and united [knit together; joined inseparably] in love, so that they may have the full riches of complete understanding, in order that they may know the mystery [an open secret; refers to Christ who reveals God to us] of God, namely, Christ,

2:3 in whom [in Christ alone] are hidden [laid up or stored away] all the treasures of wisdom and knowledge.

2:4 I tell you this so that no one [false teachers who sought to lead them astray] may deceive you by fine-sounding arguments [plausible speech or enticing words].

2:5 For though I am absent from you in body [due to his imprisonment], I am present with you in spirit [an expression of Paul’s concern for the Colossians] and delight to see how orderly [a military term used to describe troops in their assigned positions] you are and how firm [strong] your faith in Christ is.

2:6 So then, just as you received [by faith] Christ Jesus as Lord, continue [by faith] to live [or walk; continue their progress in Christ by faithful, consistent, obedient conduct] in him,

2:7 rooted and built up in him, strengthened [or established] in the faith as you were taught, and overflowing with thankfulness [to be grateful to God for their relationship with Jesus Christ].

2:8 See to it [these words sound an urgent note of caution concerning the dangers they were facing because of false teachers] that no one takes you captive through [note what the false teachers used to lure the Colossians away from the truth…] hollow [the content of the philosophy; devoid of truth] and deceptive [the nature of the philosophy] philosophy, which depends on [the foundation of the philosophy was human rather than divine…] human tradition and the basic [elementary] principles of this world rather than on Christ.

2:9 For in Christ all the fullness [all that God is; not just certain aspects of God’s nature] of the Deity lives [resides permanently; cf. Col. 1:19; Christ is fully God] in bodily form [this challenged a false (gnostic) teaching that denied that Christ had a human body],

2:10 and you have been given fullness in Christ, who is the head over every [over all the intermediate beings the false teachers believed stood between God and human beings] power and authority.

2:11 In him [Christ] you were also circumcised [a spiritual circumcision], in the putting off of the sinful nature [a reference to our fallen humanity or our Adamic nature], not with a circumcision done by the hands of men but with the circumcision done by Christ [refers to the new spiritual relationship, which we have in Christ],

2:12 [cf. Rom. 6:4] having been buried with him in baptism [symbolized the essence of the Colossian’ spiritual experience; pictured their new life in Christ but was not the cause of it] and raised with him through your faith in the power of God, who raised him from the dead.

2:13 [Paul reminded the Colossians of their spiritual history…] When you were dead [spiritually] in your sins [cf. Eph. 2:1-3] and in the uncircumcision of your sinful nature [refers to the Colossians’ lost condition prior to placing their faith in Christ for salvation], God made you alive [spiritually] with Christ [cf. Eph. 4:4-10]. He forgave us all [not just some] our sins,

2:14 having canceled [or erased the note of indebtedness] the written code [“the certificate of debt” (NASB) documented the claims for which the debtor was obligated], with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross [thus rendering it null and void; the cross is a reminder of the cost of being set free from sin].

2:15 And [in addition to canceling the certificate of debt] having disarmed [means to remove something as one would remove a garment] the powers and authorities [all spiritual forces that are in rebellion against God and that enslave people], he made a public spectacle [disgraced] of them [like a conquering general leading a triumphant procession with His defeated enemies marching helplessly behind], triumphing over them by the cross [the cross was “a stumbling block to Jews and foolishness to Gentiles” (1 Cor. 1:23)].

2:16 Therefore do not let anyone [the false teachers] judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day.

2:17 These [cf. 2:16] are a shadow [has no substance but rather points to something with substance] of the things that were to come [the OT laws pointed forward to Christ]; the reality [the false teachers were so busy with the shadow that they missed “the reality” of the One who cast the shadow], however, is found in Christ [in Him alone].

2:18 Do not let anyone who delights in false humility [“ascetic practices” (HCSB)] and the worship of angels disqualify [to rob or defraud one of a prize] you for the prize. Such a person goes into great detail about what he has seen [the false teachers claimed to have special visions that gave them deeper knowledge about spiritual matters], and his unspiritual mind puffs him up [the false teachers looked down on those who did not have their alleged deeper knowledge] with idle notions.

2:19 He [the false teachers] has lost connection with [detached from the source of life] the Head [Christ; cf. Jn. 15:5], from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.

2:20 Since you died with Christ to the basic [or elementary] principles of this world, why, as though you still belonged to it, do you submit to its rules:

2:21 [such dietary and ceremonial obligations were no longer necessary because of what Christ did on the cross…] “Do not handle! Do not taste! Do not touch!”?

2:22 These [things that can be handled, tasted, and touched] are all destined to perish with use, because they are based on human commands and teachings [cf. Matt. 15:7,9].

2:23 Such regulations [legalism] indeed have an appearance of wisdom [legalism is attractive to some people], with their self-imposed worship, their false humility [asceticism] and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.

1:1 Paul [wrote Ephesians circa AD 61–62 during his first imprisonment in Rome], an apostle [one sent on behalf of another; cf. Acts 26:16-18 re: Paul’s claim to be an apostle] of Christ Jesus by the will of God [emphasized divine origin of Paul’s commission], To the saints [means “holy ones” or “separated;” common way of referring to believers in Christ] in Ephesus [large city and important seaport in Western Asia Minor], the faithful [combines ideas of trust and loyalty] in Christ Jesus [the object of their faith]:

1:2 Grace [the undeserved and unmerited favor of God] and peace [denotes wholeness or prosperity, especially in spiritual things; peace comes after grace] to you from [the source of grace and peace] God our Father and the Lord Jesus Christ.

Note: How have grace and peace impacted your life? Can you have one without the other?

1:3 Praise be to the God and Father of our Lord Jesus Christ, who [God is the source of blessings] has blessed us in the heavenly realms [expression also occurs in 1:20; 2:6; 3:10; 6:12 but nowhere else in NT; invisible spiritual realm in which the unseen forces (both good and evil) struggle to dominate people] with every [God provides what our spiritual lives require] spiritual [rather than natural or material] blessing in Christ.

Note: Verses 3-14 are one long sentence in the Greek.

1:4 For he chose us in him [no salvation apart from Christ] before the creation of the world [phrase means “from all eternity;” indicates that redemption was part of God’s eternal plan, rather than a response to an unforeseen emergency] to be [note that election in Christ has a moral purpose…] holy [set apart for God] and blameless [free from blemish (like sacrificial animals)] in his sight. In love

1:5 he predestined [to mark out with a boundary beforehand; expresses that God’s plan for His people is from eternity] us to be adopted [Roman law decreed that adopted child enjoy same status/privileges as child by birth] as his sons through Jesus Christ, in accordance with his pleasure [good favor or kind intention] and will [stresses God’s active resolve and redemptive purpose]—

1:6 to [points to the goal of believers’ adoption] the praise of his glorious [abundant demonstration of] grace, which he has freely given us in the One he loves [the Beloved; Jesus Christ].

1:7 In him [Jesus] we have [and are still having] redemption [to purchase with a price] through his blood [refers to Christ’s sacrificial death; the ransom price], the forgiveness [releasing or sending away; removal of sin’s guilt; pardon of the sinner] of sins [departing from the right path], in accordance with the riches [emphasizes the abundance of His grace] of God’s grace

Note: What is involved in redemption? What is the means of God’s redemption of us? What is the purpose of redemption?

1:8 that he lavished [to cause to abound; to provide far more than is needed] on us with all wisdom [to see things as they truly are] and understanding [practical discernment and insight that leads one to take the right action].

1:9 And he made known to us the mystery [a truth once hidden but now “made known;” a secret revealed by God, namely, God revealed what He purposed to do in Christ] of his will according to his good pleasure [not from any effort/merit on our part], which he purposed in Christ,

1:10 to be put into effect [suggests the putting into effect of God’s redemptive plan] when the times [particular times; the opportune moment] will have reached their fulfillment [in the fullness of time (cf. Gal. 4:4)] — [note what God has purposed…] to bring all things [the whole creation] in heaven and on earth [these words point to the universe as a whole] together under one head [under the lordship of], even Christ.

1:11 In him we were also chosen [reminder that we did nothing to make ourselves God’s children], having been predestined according to the plan of him who works out everything in conformity with the purpose of his will,

1:12 in order that we, who were the first [refers to those Jews who first heard and responded to the gospel or to believers (those who already have hoped) in general] to hope in Christ, might be for the praise of his glory.

1:13 And you [Paul’s readers] also were included in Christ when you heard the word of truth [the gospel], the gospel of your salvation. Having believed, you were marked in him with a seal [illustration of sealing documents with hot wax and placing an identifying mark or impression on the wax with a ring or other instrument], the promised Holy Spirit [God’s seal; marks believers as belonging to God],

Note: Why do some believers have doubts about their salvation? How has the Holy Spirit brought assurance of your salvation?

1:14 who is a deposit [earnest money that guarantees completion of transaction] guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.

1:15 For this reason [refers to 1:3-14 (one sentence in the Greek)], ever since I heard about your faith [a reference to their general faith and trustworthiness] in the Lord Jesus [they had confessed Jesus as Lord] and your love [their love for others was one expression of their faithfulness] for all the saints [those set apart as holy to the Lord; refers to those who have confessed Jesus as Lord],

Note: Verses 15-23 are one long sentence in the Greek.

1:16 I [emphasizes Paul’s personal concern and attention for the Ephesian believers] have not stopped giving thanks for you, remembering you in my prayers.

Note: What do you continually pray about?

1:17 I keep asking that [note Paul’s wish or desire for the Ephesians…] the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit [NIV translates this to refer to the Holy Spirit; KJV understands “spirit” to refer to a teachable spirit that is the result of the Holy Spirit working in a person’s life] of wisdom [the ability to see life from God’s perspective] and revelation [enlightened understanding], so that you may know [we must strive to know Him and not just facts about Him] him [God] better.

Note: Why should you desire to know God better? What evidence in your life shows that you are coming to know God better? What specific things can you do to get to know God better?

1:18 I pray also that the eyes of your heart may be enlightened [the Holy Spirit illuminates spiritual truths] in order that you may know [to see; to understand; to recognize; to experience; note three realities that Paul desired for them to know…] [1] the hope [refers to the future; the assurance that God will do what He has promised] to which he has called you, [2] the riches of his glorious inheritance in the saints [seems to indicate that the saints are God’s inheritance],

1:19 and [3] his incomparably [exceeding, surpassing] great power for us who believe. That power [Gr. (dunamis): capability or potential] is like the working [Gr. energeian: effective or active power] of his mighty [Gr. kratous: a force that overcomes resistance (used only of God)] strength [Gr. ischuos: vital power in God],

Note: What difference has God’s power made in your life lately?

1:20 which [power] he [God] exerted [note three instances where God’s power was exerted…] in Christ when [1] he raised him from the dead and [2] seated [cf. Acts 7:56 re: Jesus “standing”] him at his right hand [place of honor and authority; signified position of equality; cf. Ps. 110:1] in the heavenly realms [refers to God’s presence],

1:21 far above [indicates superiority] all [both in the visible and invisible world] rule and authority [refer to evil spiritual powers (cf. Eph. 6:12); Jews used these terms to refer to angels], power and dominion, and every title that can be given, not only in the present age but also in the one to come.

1:22 And [3] God placed all things under his [Christ’s] feet [cf. 1 Cor. 15:20-28] and appointed him [Jesus] to be head [in Jewish thought: source, origin, ruler, authority; Jesus is the Ruler who has authority over everything] over everything [without exception] for [for the sake of] the church,

Note: How do you acknowledge Christ’s lordship in your life?

1:23 which [the church] is his body [a reminder that the church is not a building], the fullness [completeness, without any lack] of him who fills everything in every way [the church is completely filled by the mighty power and work of Christ].

New International Version

1:1 Paul, an apostle [Gr. “apostolos” means “one who is sent”] of Christ Jesus by the will of God [not because he personally aspired to be an apostle], and Timothy [grew up in Lystra in province of Galatia; read Acts 14:8-21 and 16:1-3 re: Paul’s visits to Lystra] our brother [1 Tim. 1:2 suggests Paul led Timothy to Christ],

1:2 To the holy [or “saints”] and faithful brothers in Christ [these believers were part of a spiritual kingdom] at Colosse [the physical place where they lived out their faith; located 100 miles east of Ephesus on the Lycus River]: Grace [God’s unmerited favor] and peace [the result of grace; Christ made peace between sinful man and holy God] to you from [points to the only source of grace and peace] God our Father.

1:3 We [Paul and Timothy] always [their prayers and thanksgiving were continual rather than sporadic] thank God, the Father of our [note what this triple name expresses…] [1] Lord [divinity] [2] Jesus [humanity] [3] Christ [messianic office], when we pray for you,

1:4 because [1] we have heard [heard from Epaphras (1:7); Paul had not been to Colosse] of your faith [vertical orientation] in Christ Jesus and [2] of the love you have for all [saints in Colosse and surrounding area] the saints [horizontal orientation; refers to Christians]—

1:5 the faith and love that spring from [points to source…] the hope [confident expectation] that is stored up [can mean “laid aside for future use”] for you in heaven and that you have already heard about in the word of truth, the gospel

1:6 that has come to you. All over the world [the gospel must be shared with all people in all places] this gospel is bearing fruit and growing, just as it has been doing among you [in the city of Colosse] since the day you heard it and understood God’s grace in all its truth.

1:7 You learned it from Epaphras [probably founder and pastor of the church in Colosse], our dear fellow servant [cf. Philemon 23], who is a faithful minister [Gr. diakonos] of Christ on our behalf,

1:8 and who also told us [indicates that Epaphras visited Paul during Paul’s imprisonment in Rome] of [Epaphras had good things to say about the Colossian believers] your love in the Spirit.

1:9 For this reason [because of Epaphras’ good report about them (v. 8)], since the day we heard [from Epaphras] about you, we have not stopped praying [Paul faithfully and vigilantly prayed for all the churches] for you and [Paul told them the content of his prayers for them…] asking God to fill you with the knowledge of his will [this knowledge is available to all believers; prerequisite to living “a life worthy of the Lord” (1:10)] through all spiritual [supplied by the Holy Spirit] wisdom [discretion] and understanding [discernment].

1:10 And we pray this in order that you may live a life worthy of the Lord [term refers to personal conduct that pleases God] and may please him in every way: bearing [indicates a continuous activity] fruit [the fruit of the Spirit (Gal. 5:22-23); evangelistic growth] in every good work, growing [spiritual growth] in the knowledge of God,

1:11 being strengthened with all power [power that causes things to happen] according to his glorious might so that you may have great endurance [the ability to hold up a heavy load without falling down] and patience [long-suffering], and joyfully [refers to the spirit with which believers are to exhibit steadfastness in difficult circumstances and patience with difficult people]

1:12 giving thanks [a proper response from the beneficiaries of His grace; a constant and continuous giving of thanks; “Infinite goodness deserves measureless thanks.”] to the Father, who has qualified [to make fit or sufficient] you to share in the inheritance of the saints in the kingdom of light [heaven: the location of the believer’s inheritance].

1:13 For he has rescued [literally to snatch or drag someone out of danger or some terrible situation; the power that rescues must be greater than the power that enslaves] us from the dominion of darkness [ruled by Satan (cf. 1 Jn. 5:19); darkness implies a condition of being without God, against God, or out of touch with God] and brought us [to transfer; to remove from one place to another] into the kingdom of the Son he loves [those who live under the Son’s authority are no longer obligated to obey their former master],

1:14 in whom [a reminder that redemption and forgiveness are found in Christ alone] we have redemption [to set free upon the payment of a price; the price of our redemption is the blood of Jesus Christ (cf. Eph. 1:7)], the forgiveness [means “to send away” or “to release”; the cancellation of an obligation or debt] of sins.

1:15 [note two truths about Jesus…] [1] He is the image [Gr. “eikon”; the word means more than likeness; nothing of God is lacking in Jesus Christ; Jesus is not less-than or other-than God; Jesus is the visible expression of the invisible God; context deals with inner essence rather than physical copy; cf. Jn. 14:9] of the invisible [cf. 1 Tim. 6:16] God, [2] the firstborn [Gr. “prototokos”; cf. Ps. 89:37; refers to Jesus’ preexistence and His supremacy over creation] over all creation [Jesus is the Creator].

1:16 For by him [Jesus was God’s agent in the creative process; cf. Jn. 1:3; Heb. 1:2] all [without exception] things were created: things in heaven and on earth, visible and invisible, whether [note reference to the intermediate spiritual beings the false (Gnostic) teachers believed stood between God and human beings…] thrones or powers or rulers or authorities; all things were created by him and for [basic idea of this preposition is motion toward an object] him [the goal of creation is to glorify Christ].

1:17 He is before [in both time and rank] all things [everything He brought into being], and in him all things hold together [Gr. “sunestaken” means “to have coherence”; Jesus is the Sustainer who gives coherence and maintains order].

1:18 And he is [note three terms that define the relationship of Christ to the church] [1] the head of the body [as the head He gives life to the church and directs it to accomplish His will], the church [in this context refers to the universal church]; he is [2] the beginning [Christ originated the church and opened the way for others to become a part of the fellowship of the redeemed] and [3] the firstborn from among the dead [Jesus was the first person who arose from the dead without dying again], so that in everything he might have the supremacy [He alone is worthy of the unrivaled love and loyalty of believers].

1:19 For God was pleased to have all [the sum total of His power, attributes, and nature; some of the false (Gnostic) teachers said Christ had some of God in Him or had some divine attributes for a while] his fullness [to be filled without any gap, completely] dwell [refers to having permanent residence] in him,

1:20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace [implies the existence of enmity; sin separates people from God and puts them at enmity with Him] through his blood [this strikes at the false teaching that denied the humanity of Christ], shed on the cross [affirms that reconciliation was made possible through a historical event].

1:21 Once [a reminder of their lives apart from Christ] you were alienated [estranged or in opposition to] from God and were enemies in your minds because of your evil behavior [their behavior contributed to and confirmed that they were alienated from God].

1:22 But [points to the difference Christ’s work had made in the Colossians’ lives] now he has reconciled you by Christ’s physical body [this countered the false (Gnostic) teachers who said that Jesus did not have a real human body] through death to [note the purpose of reconciliation…] present you [1] holy [to set apart for God’s service] in his sight, [2] without blemish [faultless; does not refer to one who is sinless but rather to one whose character is consistently Christlike] and [3] free from accusation [blameless; refers to one whose conduct provides no basis for a charge of wrongdoing]—

1:23 [an encouragement to persevere in their faith…] if you continue in your faith [either the content of doctrinal truth or our own personal belief in those truths], established [like a building set on a firm foundation] and firm [fixed in place], not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven [use of hyperbole to make a point], and of which I, Paul, have become a servant.

1:24 Now [while in prison in Rome] I rejoice in what was suffered [Jesus warned His followers to expect suffering (cf. Jn. 15:20-21)] for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions [does not mean that what Jesus did was inadequate to save people], for the sake of his body, which is the church.

1:25 I have become its servant [or “minister”] by the commission [Gr. “oikonomia” (from which we get our word “economy”) means “management” or “stewardship”; cf. Gal. 1:1] God [Paul was aware of who had commissioned him] gave me [cf. Acts 9:4-6] to [Paul knew what God had commissioned him to do…] present to you [Gentile congregations; cf. Acts 9:15] the word of God in its fullness—

1:26 the mystery [cf. Eph. 3:1-6] that has been kept hidden for ages and generations, but [as a result of Christ’s coming] is now disclosed to the saints.

1:27 To them [NT believers] God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you [Christ indwells believers], the hope of glory [spending eternity with God the Father].

1:28 We [included Epaphras and Tychicus; excluded the false teachers] proclaim [continually so] him, admonishing [or “warning”; content of “admonition” is that those apart from Christ are doomed to eternal separation from God] and teaching [content of “teaching” is that salvation is available through faith in Christ] everyone [not just a select few] with all wisdom, so that we may present everyone perfect [or “mature”] in Christ.

1:29 To this end I labor [effort that led to exhaustion], struggling [Paul struggled against false teachers and their erroneous teachings as well as persecution and questions about his qualifications] with all his energy [“Divine work can only be accomplished in dependence upon divine power.” (Watchman Nee)], which so powerfully [active power that causes things to happen] works [an ongoing process] in me.

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New American Standard Bible

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

Colossians begins with the identification of the writer and recipients of the letter. The writer identifies himself as “Paul, an apostle of Jesus Christ by the will of God.” The phrase “apostle of Jesus Christ” identifies Paul as a divinely commissioned representative with the authority to speak and act in behalf of Jesus Christ. The phrase “by the will of God” emphasizes that Paul’s appointment and authority are from God. Since Paul’s readers had not personally met him (2:1), he was concerned that they understand who he was and by whose authority he spoke. Paul includes Timothy, his beloved “true child in the faith” (1 Tim. 1:2), in the greeting and refers to him as “our brother.” The term “brother” was probably very meaningful to Paul since the day he first heard it used in reference to himself by Ananias (Acts 9:17). Although Timothy is included in the greeting he is not a co-author of the letter.

Paul’s letter is addressed “to the saints and faithful brethren in Christ.” The word “saints” does not refer to a category of super-Christians. It refers to those who have placed their faith in Jesus Christ and are set apart for God’s special use. The term “brethren” is an affectionate designation that Paul used more than one hundred times in his letters. It refers to those who are a part of the Christian community. The term “faithful” amplifies the kind of brethren they are. These saints and faithful brethren “in Christ” resided “at Colossae,” a city located about 100 miles from Ephesus. “Grace” is God’s unmerited favor and “peace” is the result of a proper response to God’s grace.

1:3 We give thanks to God, the Father of our Lord Jesus Christ, praying always for you,
1:4 since we heard of your faith in Christ Jesus and the love which you have for all the saints;

Paul expresses sincere gratitude to God for the Colossians. Gratitude follows his greetings in all of his letters except Galatians and 2 Corinthians. Paul’s gratitude for the Colossians was expressed in his prayers for them. The occasion for his gratitude was the news he had received from Epaphras (1:8) concerning their “faith in Christ Jesus” and their “love … for all the saints.” The Colossian saints were relating properly to both God and man. They demonstrated a faith that was solidly grounded in Christ Jesus. They demonstrated the reality of their faith in an all-embracing love, which expressed itself toward “all the saints,” not just a particular group or clique of saints. True Christian love cannot be limited to those within our fellowship, it must be willing to embrace those outside of our fellowship regardless of their rank, race, riches, or denominational affiliation.

1:5 because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel,

The exercise of their faith and love was grounded in “the hope laid up for you in heaven.” The “hope” of believers is “laid up” or reserved for them “in heaven.” The Colossians first learned of this magnificent hope when Epaphras preached the gospel to them. This hope inspired them to be loyal to Christ and to love others on a daily basis. The guaranteed hope of a future in heaven motivated the Colossian believers to live meaningful and responsible lives in the present.

1:6 which 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;
1:7 just as you learned it from Epaphras, our beloved fellow bond-servant, who is a faithful servant of Christ on our behalf,

The preaching of the gospel had a dynamic impact in Colossae for three reasons. First, because the Colossians “heard” (1:5) the gospel. The first step toward leading people to faith in Christ is to preach or share the gospel with them. Paul wrote, “How then shall they call upon Him in whom they have not believed? And how shall they believe in Him whom they have not heard? And how shall they hear without a preacher?” (Romans 10:14). Second, because they “understood” (1:6) the gospel. Those who share the gospel must help people understand the message. Philip asked the Ethiopian eunuch who was reading a portion of Isaiah, “Do you understand what you are reading?” The Ethiopian replied, “Well, how could I, unless someone guides me?” Philip helped the Ethiopian eunuch understand the gospel message and led him to faith in Christ. Third, because they “learned” (1:7) the gospel. Those who respond to the gospel must be instructed in the importance of obeying the demands of the gospel. Obedience to the gospel is necessary in order for it to bear fruit. Epaphras, a member of the Colossian community (4:12-13), was the faithful minister responsible for preaching the gospel in Colossae, helping the people understand the message, and instructing them in living their lives in obedience to the gospel.

1:8 and he also informed us of your love in the Spirit.

Epaphras also reported to Paul concerning the love, a fruit of the Spirit (Gal. 5:22), which the Colossian believers demonstrated toward others.

1:9 For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding,
1:10 so that you may 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;
1:11 strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously
1:12 giving thanks to the Father, who has qualified us to share in the inheritance of the saints in light.

Paul expressed his concern for the Colossians in his prayer for them. He prayed that they would “be filled with the knowledge of His will.” The word “filled” suggests development or growth. Paul prayed that the Colossian saints would grow in their understanding of God’s will and apply that knowledge in practical everyday life. The purpose of increasing in the knowledge of God’s will was not to become puffed up with such knowledge, but to live a life “worthy of the Lord” and pleasing to the Lord. Growing in knowledge of God’s will is not to be an end in itself. Such growth should result in at least four things. First, “bearing fruit.” This is a reference to growing in the Christian life. Second, “increasing in the knowledge of God.” Those who walk with God and serve Him get to know Him better and better. Third, “being strengthened.” Only those who are strengthened with God’s power can live lives pleasing to Him. Fourth, “joyously giving thanks.” A thankful attitude is a mark of spiritual maturity.

1:13 For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son,
1:14 in whom we have redemption, the forgiveness of sins.

These verses mark the transition between Paul’s prayers for the Colossian’s welfare to one of the greatest passages in the New Testament on the supremacy of Christ. These verses serve to remind the Colossian saints of their redemption, forgiveness, and transference to the kingdom of God’s Son. The word “delivered” means to rescue or snatch from danger or from some terrible situation. Paul reminded the Colossians that God had rescued them from the tyrannical power of darkness that held them as slaves prior to their salvation. The word “transferred” refers to the other side of deliverance. God not only rescues the believer, He changes his habitation as well. The believer is made the citizen of “the kingdom of His beloved Son,” not the kingdom of angelic powers of lesser gods as the false teachers would have it. In Christ is found both “redemption” and “forgiveness.” The word “redemption” refers to liberation effected by the payment of a ransom. The word “forgiveness” refers to the cancellation of an obligation or debt.

1:15 And He is the image of the invisible God, the first-born of all creation.

In one of the greatest passages concerning Christ in the New Testament, Paul takes deadly aim at the philosophy that sought to dilute the person and work of Christ. The Gnostics taught that Christ was just one in a series of emanations from God, a sort of lesser God. Paul declared that Christ is the “image of the invisible God.” The word “image” means an exact or perfect likeness (see also Hebrews 1:3). As the image of the invisible God there was nothing of God lacking in Jesus. He was not less-than or other-than God. He is God. Jesus made visible in His humanity the invisible God. Any man who desires to know what God is really like will find the answer in Jesus. Paul also stated that Christ is the “first-born of all creation.” The term “first-born” refers to the preexistence of Christ and His supremacy over creation. The term does not mean that Christ was a created being.

1:16 For 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 by Him and for Him.

Christ was not a created being but the agent/instrument of creation. Paul declares that “all things” fall within the scope of His creative activity. All of the cosmos and powers, which the Gnostics believed stood between men and God, were in fact created by Christ and subject to His control. Everything that exists owes its being to Christ and has been created to fulfill His aims, serve His purposes, and promote His glory.

1:17 And He is before all things, and in Him all things hold together.

Christ is “before all things.” Some scholars believe the word “before” refers to priority in time while others believe it refers to priority in rank. Both are correct. Christ the Creator is both before and above all creation. In addition, Christ is not only the agent of creation; He is also the agent of the preservation of creation. He sustains everything He has created and keeps it from falling apart into utter chaos.

1:18 He is also head of the body, the church; and He is the beginning, the first-born from the dead; so that He Himself might come to have first place in everything.

The word “also” stresses that Christ is not only the Lord of the universe, but that He also is Lord of the church. Paul uses three words to define the relationship of Christ to the church. First, Christ, and no other, is the “head” of the church. He gives life to the church and directs the church to accomplish His will. Second, Christ is the “beginning.” He is the one who originated the church and has opened the way for others to become a part of this fellowship of the redeemed. Third, He is the “first-born from the dead.” Jesus was not the first person raised from the dead. He was the first person who rose from the dead without dying again. He is the “head,” “beginning,” and “first-born” that He might have first-place in everything (as opposed to being another rung on the gnostic ladder).

1:19 For it was the Father’s good pleasure for all the fullness to dwell in Him,

While the Gnostic philosophizers suggested that there was a little bit of God in Christ, Paul preached that all of God is in Christ. The word “fullness” means completeness and totality. The word “dwell” means to take up permanent residence. Paul preached that all of God took up permanent residence in all of Christ. Some of the Gnostics suggested that Christ was endowed with some divine attributes for a short time. Paul proclaimed that the sum total of all of God’s power, attributes, nature, and love had a permanent residence in Christ for all time.

1:20 and 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.

The purpose of the incarnation was the reconciliation of sinful man to God. Jesus said, “For the Son of Man has come to seek and to save that which was lost” (Luke 19:10). He is the agent of reconciliation. The word “reconcile” means to restore to harmony after a break. The use of the word “peace” implies the existence of a state of enmity. Sin separates men from God and puts them in a state of enmity with God. It is “through Him” that God reconciles man to Himself and “through the blood of His cross” that He takes away the enmity. The phrases “through Him” and “through the blood of His cross” rule out any other person or way of salvation (see also Acts 4:12). The use of the word “blood” strikes at the teaching of the Docetics who denied the actual humanity of Christ. The phrase “of His cross” affirms that the reconciliation was effected through a real historical event.

1:21 And although you were formerly alienated and hostile in mind, engaged in evil deeds,

Paul reminded the Colossians of why the cross was necessary. They were “formerly alienated” or estranged from God. In addition they were “hostile in mind.” They had an enemy-like attitude of rebellion toward God. Their alienation from God was confirmed by and manifested in their “evil deeds.”

1:22 yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach –
1:23 if 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.

They had however, experienced reconciliation through the historical and physical death of Christ on the cross. Paul’s use of “in His fleshly body” strikes at the Gnostic teaching that reconciliation took place through angelic mediators. The ultimate purpose of reconciliation was that they may be presented before God as “holy and blameless and beyond reproach.” Those who are reconciled are to live distinctively different lives. They are to live lives that are pleasing to God, morally pure, and characterized by integrity. Paul urged the Colossians to stand firm on the solid gospel foundation laid by Epaphras. He cautioned them against getting out of step with the gospel which was being proclaimed all over the known world by listening to the speculations of the false teachers in their area.

1:24 Now 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 that which is lacking in Christ’s afflictions.

The word “Now” refers to Paul’s present imprisonment and introduces an autobiographical passage in which Paul reveals his purpose in life. Paul was not ashamed of his imprisonment or angry because of his bonds. Like Peter and the apostles, he rejoiced that he was “considered worthy to suffer shame for His name” (Acts 5:41). Paul rejoiced because his pain and sufferings had a purpose. The man who once had persecuted believers was now suffering for the sake of the church. Paul’s constant concern for the church (2 Corinthians 11:28) is evident in the things he suffered to make known the gospel of Jesus Christ (see 2 Corinthians 11:21-33).

1:25 Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, that I might fully carry out the preaching of the word of God,

God had made Paul a minister. The word “minister” means servant. As a minister Paul had a responsibility to serve others. Paul was made a minister “according to the stewardship from God.” The word “steward” refers to Paul’s God-assigned task. Paul had been entrusted with an important job to do. Paul’s responsibility as a steward was to preach the word of God wherever there was opportunity.

1:26 that is, the mystery [Gr. musterion: a secret revealed to the initiates; read Eph. 3:1-6; the mystery “was that one day Jews and Gentiles would be joined together in one body because of their common belief in Jesus as Savior” (Life Application Commentary)] which has been hidden from the past ages [indicates successive periods of time] and generations; but has now [at the proper time] been manifested [to make clear] to His saints,

1:27 to whom [believers; saints of 1:26] God willed to make known what is the riches [eternity with God the Father] of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.

1:28 And we [Paul, Epaphras, Tychicus; excluded false teachers] proclaim [an official proclamation; continual and habitual action] Him, admonishing [to correct through instruction and warning] every [not just a select few] man and teaching every man with all wisdom, that [introduces the goal of admonishing and teaching] we may present every [the goal of maturity is for all believers] man complete in Christ.

1:29 And for this purpose also I labor [to work to exhaustion], striving [to exert effort; “The athletic picture behind this word emphasizes Paul’s missionary work, with all its attendant toil, its tireless exertion, and its struggles against all manner of setbacks and opposition.” (V.C. Pfitzner)] according to His power [“Divine work can only be accomplished in dependence upon divine power.” (Nee)], which mightily works within me.

Author — Paul.
Date — Written from Corinth circa A.D. 51 (a few months after 1 Thessalonians).
Purpose — To clear up confusion about second coming of Christ.

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1:1 [cf. 1 Thess. 1:1] Paul [head of the missionary team that had brought Gospel to Thessalonica], Silas [also called Silvanus; called a prophet in Acts 15:32] and Timothy [cf. Acts 16:1-3], To the church [Gr. ekklesia: an assembly] of the Thessalonians [capital and largest city of Roman province of Macedonia] in God our Father and the Lord Jesus Christ:

1:2 Grace [God’s unmerited favor bestowed upon sinful people] and peace [made possible by Christ who is our peace (Eph. 2:14)] to you from [introduces source of “grace and peace”] God the Father [reminds us that we are part of a larger family of faith] and the Lord [our Master; deserves our obedience] Jesus Christ [Gr. form of “Messiah”].

1:3 We ought [implies personal obligation] always to thank God for you, brothers, and rightly so [fitting or appropriate in the circumstances], because your faith is growing [Gr. hyperauxenei: flourishing (like a healthy plant); our faith should grow as we mature in Christ; Thessalonians’ faith grew as a result of facing persecution and trials] more and more [growth beyond what is expected], and the love [Gr. agape] every one of you has for each other is increasing [Gr. pleonazei: spreading out or dispersing quickly (like floodwaters); cf. 1 Thess. 3:12].

Note: “…faith is a relationship of trust in God, and like all relationships is a living, dynamic, growing thing.” (John Stott)

1:4 Therefore, among God’s churches we boast [for the purpose of providing an example to other churches and challenging other churches to raise their level of commitment] about your perseverance [bearing up under difficult circumstances] and faith in all the persecutions [pressure, tribulation inflicted by the enemies of the gospel; suffering for religious convictions; cf. 1 Thess. 2:14] and trials [general word for difficulties, burdens, pressures in life] you are [indicates their sufferings were present realities] enduring.

Note: Do you think people tend to grow more in times of testing or in times of calm?

1:5 All this [growing faith, increasing love, perseverance in persecution (cf. 1:3-4)] is evidence [proof; plain indication] that God’s judgment [God’s decision to allow His people to suffer (in order to sanctify them)] is right, and as a result you will be counted worthy [their endurance indicated their faith was genuine] of the kingdom of God, for which [for the sake of which] you are [at the present time] suffering.

Note: Persecution and suffering are unavoidable for Christ’s followers. Read John 15:20-21; Acts 14:22; Romans 8:17.

1:6 God is just [His very nature is justice (cf. Deut. 32:4; 2 Chron. 19:7)]: He will [certainty; in His own time] pay back [to recompense; to give what is rightly deserved] trouble [pay back in kind] to those who trouble [to put someone under pressure; to persecute] you

Note: How can dwelling on our troubles cripple our faith?

1:7 and give relief [rest; release tension (as a bow string); perhaps relief that sufferings resulted in growth or that one day God will deal with those who persecuted them] to you who are troubled, and to us as well. This [relief] will happen when the Lord Jesus is revealed [Gr. apokalypsis: unveiling] from heaven in blazing fire [fire may refer to presence of the Lord or to judgment] with his powerful angels.

1:8 He will punish [cf. Deut. 32:35] those who do not [because of willful rejection, not innocent ignorance] know God and do not obey the gospel of our Lord Jesus.

1:9 They [such people] will be punished with everlasting destruction [refers to eternity in hell; destruction without end; does not mean annihilation; conscious and everlasting life of punishment] and shut out from the presence of the Lord [the worst aspect of hell is separation from presence of God, who is the Source of life] and from the majesty of his power

1:10 on the day he comes to be glorified in his holy people [designates “all those who have believed”] and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you.

1:11 With this in mind [to this end], we constantly pray for you [we should pray for fellow believers], [1] that our God may count you worthy [prayer for the sanctification of believers] of his calling [that we become like Christ (cf. Rom. 8:29; 1 Jn. 3:2)], and [2] that by his power he may fulfill every good purpose of yours and every act prompted by your faith.

1:12 We pray this so that the name of our Lord Jesus may be glorified [to say things to enhance the reputation of Jesus; our goal ought to be to glorify Christ through every aspect of our lives] in you [we are to be instruments for His glory], and you in him, according to the grace of our God and the Lord Jesus Christ.

2:1 Concerning [introduces main topic of this letter; marks transition to topic covered in first letter)] [1] the coming of our Lord Jesus Christ and [2] our being gathered [Gr. episynagoge: cf. usage in Matt. 23:37; 24:31] to him [our reunion is with Him (as well as with fellow believers)], we ask you, brothers,

2:2 [note the object of what Paul asked] not to become easily [or readily; could imply church was not as doctrinally stable as Paul desired; cf. Gal. 1:6] unsettled [shaken] or alarmed [frightened; disturbed; anxious] by [note three sources of the false report; winds of false teaching were blowing across the Thessalonian landscape; cf. Eph. 4:14] some prophecy, report [a teaching circulated in oral form; perhaps a sermon] or letter [perhaps a document falsely attributed to Paul and companions] supposed [perhaps suggests letter forged Paul’s signature] to have come from us, saying that the day of the Lord [cf. 2 Thess. 1:5-10] has already come.

Note: What rumor caused confusion among the Thessalonian believers? Is it easy or difficult to maintain confidence in the truth when confronted with rumors? What rumors have you heard in recent years pertaining to Christ’s return? How could you use this lesson passage to help people who hear or spread rumors about Christ’s return?

2:3 Don’t let anyone deceive you in any [deception can come in many forms and through many avenues] way, for that day will not come until [1] the rebellion [Gr. apostasia: can mean “departure;” abandoning God; revolt against God; deserting one’s faith in God (suggests that professed (as opposed to true) Christians will abandon their profession of faith in Christ] occurs and [2] the man of lawlessness [Satan’s supreme representative and tool; cf. 2:9; the Antichrist (cf. Rev. 8); the leader of the great eschatological rebellion against God] is revealed, the man doomed to destruction.

Note: An end-time rebellion or “falling away” is mentioned in the following verses:
• 1 Timothy 4:1-2
• 2 Timothy 4:3-1
• 2 Peter 2:1-3; 3:3-4
• Jude 17-18

2:4 He will oppose [literally, “he who opposes” or “the adversary”] and will exalt himself over [cf. use of “above” in Isa. 14:12-14] everything that is called God or is worshiped, so that he sets himself up in God’s temple [­not necessarily temple in Jerusalem; in the sense that he takes and claims God’s place of residence and rule to be his own], proclaiming himself to be God.

2:5 Don’t you remember [indicates they had forgotten Paul’s teaching or that they were confused by what the false teachers were saying (cf. 2:2-3)] that when I was with you I used to tell you [denotes repeated times of instruction] these things [Paul had taught the Thessalonians about the second coming of Christ and the end times]?

2:6 And now you know what [possible “restrainers” include the government (laws that help curb evil); the ministry of the church; the Holy Spirit] is holding [restraining] him back, so that he may be revealed at the proper time [in God’s time].

2:7 For the secret [mystery; something hidden, but something God will reveal] power of lawlessness [the force from which all sin springs] is already at work [cf. 1 Jn. 2:18]; but the one [restrainer] who now holds it [lawlessness] back [restrains] will continue to do so till he is taken out of the way [at which time the man of lawlessness will act as indicated in 2:2-4; at that time lawlessness will operate unchecked].

2:8 And then [after the restrainer has been removed] the lawless one will be revealed, whom the Lord Jesus will overthrow [“consume” (KJV)] with the breath [indicates the awesome power of God who will blow out the flame of the man of lawlessness with a single breath] of his mouth [that is, by His word (cf. Isa. 11:4)] and destroy [“nullify” or “render ineffective or powerless;” there will be an end to the evil done by the man of lawlessness] by the splendor of his coming.

2:9 The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit [“of falsehood;” indicates that not all miracles are from God] miracles [displays of power], signs [significance of displays of power] and wonders [impact of displays of power on those who witness but cannot explain them; cf. Matt. 24:24],

2:10 and in every sort of evil that deceives [the goal of “every sort of evil;” cf. Rev. 13:13-14; 16:14;19:20] those who are perishing. They perish because [for this reason] they refused [indicates they still had opportunity to respond to God’s offer of salvation; to reject] to love the truth [in particular, the gospel message] and so be saved [outcome of wholeheartedly embracing the truth].

Note: How can you recognize false prophets?

2:11 For this reason God sends [indicates sovereignty of God; God is always in control, even when it appears that evil is gaining the day] them a powerful delusion [literally, “a working (or, energizing) of error”] so that they will believe the lie [the claim of the man of lawlessness to be God (2:4)]

2:12 and so that [result of choosing to “believe the lie”] all will be condemned [result of choosing to “believe the lie” (2:11)] who have not believed the truth but have delighted [welcomed and embraced wickedness (cf. Jn. 3:19)] in wickedness.

2:13 [Paul followed up his words about the fate of unbelievers with encouragement to the Thessalonian believers to stand firm] But we ought [Paul felt an obligation to thank God for the Thessalonians] always to thank God for you, brothers loved [a continuing and undiminished love] by the Lord [we must never forget (especially in times of persecution and difficulties) that the Lord loves us], because from the beginning [refers to eternity past; cf. Eph. 1:4] God chose [salvation begins and ends with God; cf. 1 Thess. 1:4-5] you to be saved through the sanctifying [sanctification is the gradual, lifelong process of being conformed into the image of Christ that will be completed when believers see Christ face-to-face (cf. 1 Jn. 3:2)] work of the Spirit and through belief [acceptance] in the truth [the gospel message of salvation through Christ].

2:14 He called you to this [refers to salvation through the Spirit’s work and to Christians believing the gospel] through our [God worked through Paul and his companions who carried the gospel to Thessalonica] gospel [the means God used to make known His call to sinners for their salvation], that you might share in the glory of our Lord Jesus Christ.

2:15 So then, brothers [the whole Christian community], stand firm and hold [keep a firm grip, especially when persecution intensifies] to the teachings [sound doctrine is the best antidote to false doctrine] we [as opposed to the false teachers mentioned in 2:2] passed on to you, whether by word of mouth [Paul’s oral instruction when present] or by letter [Paul’s written instruction when absent].

Note: What hinders Christians from standing firm?

2:16 May our Lord Jesus Christ himself and God our Father, who [Father and Son] loved [demonstrated on the cross] us [Paul included himself] and by his grace gave us [Paul included himself] eternal [reached into eternity] encouragement and good [in content and duration] hope,

2:17 encourage [comfort] your hearts [entire inner life] and strengthen [undergird and support] you in every good deed [actions] and word [speech].

3:1 Finally [this does not mark the end of the letter but rather is a transition to Paul’s ethical exhortations], brothers, pray [keep on praying; repeatedly] for us that [1] the message [the word; the gospel; as opposed to the word of the false teachers in 2:2] of the Lord may spread rapidly [run from city to city and person to person] and be honored [this happens when people receive the message by faith and practice what it teaches], just as it was with you.

Note: Who do you trust to pray for you as you perform the ministries to which God has called you?

3:2 And [2] pray that we [the Lord’s messengers] may be delivered from wicked [out of place; improper] and evil men [those who actively oppose the spread of the gospel; this phrase has a definite article in Greek thus indicating Paul was referring to a particular group], for not everyone has faith [or “the (Christian) faith;” an indictment of those who willfully rejected the gospel and opposed those who preached it].

3:3 But the Lord is faithful [He can be fully trusted to help us in the battle against the devil and wicked people; God’s help is indispensable], and he will strengthen [to support; to establish] and protect you [believers] from [does not mean that believers will never face difficulties] the evil one [Satan himself; the enemy of all believers].

3:4 We have confidence in the Lord that you are doing [indicates Paul’s immediate confidence in them] and will continue to do [indicates Paul’s future confidence in them] the things [what Paul had passed on to them by word of mouth and by letter (cf. 2:15)] we command.

3:5 May the Lord [the Lord Jesus] direct [clear the way by removing all barriers or obstacles] your hearts [refers to the whole inner person] into God’s love [God love for them and their love for God] and Christ’s perseverance [His endurance of suffering].

Note: Paul concluded his letter by addressing the topic of laziness among believers. Besides the Second Coming, this topic takes up the most space in this letter.

3:6 In the name of the Lord Jesus Christ, we command you, brothers, to keep away [in his first letter Paul said to “warn those who are lazy;” Paul now moved a step further in his command and said to “keep away” from them; not excommunication but withdrawing fellowship] from every brother [Paul used this term (includes both men and women) to refer even to those who were not being responsible in their daily work and conduct] who is idle [apparently some church members had stopped working, probably because they were expecting Christ to return at any moment; these individuals seemed to have been getting their support from other church members] and does not live according to the teaching [cf. 1 Thess. 4:11-12; 5:14] you received from us.

3:7 For you yourselves know [Thessalonians had seen for themselves] how you ought to follow [imitate; mimic] our example [of hard work]. We [Paul and his companions] were not idle [to be out of step or out of rank] when we were with you,

Note: Would you be willing to encourage others to follow your example in both the secular and the spiritual realm? Why or why not?

3:8 nor did we eat anyone’s food [apparently they paid for their own food when they stayed in Jason’s home (Acts 17:7)] without paying for it. On the contrary, we worked [Paul was a tentmaker (Acts 18:3)] night and day, laboring and toiling so that we would not be a burden to any of you.

3:9 We did this, not because we do not have the right [a preacher of the gospel has a right to support from a congregation (cf. Lk. 10:7; 1 Cor. 9:7-14; Gal. 6:6)] to such help, but in order to make ourselves a model [example] for you to follow.

3:10 For even when we were with you, we gave you this rule [a form of early church discipline]: “If a man will [not “can” – thus, Paul’s command did not include denying food to the destitute, the poor, and those unable to provide for themselves] not work, he shall not eat.”

3:11 We hear [apparently Paul was notified about the continuing idleness of some] that some among you are idle [those who refuse to work when they are able and when there is work to be done; those with too much time on their hands caused problems in the church]. They are not busy; they are busybodies [actively involved in meddling in the lives of others; these may well have been the ones who were confused and upset about the return of Christ (cf. 2 Thess. 2:2)].

Note: How do busybodies hinder the work of the church?

3:12 Such people [Paul was being nice (he could have called them “lazy bums”); busybodies] we command and urge in the Lord Jesus Christ to settle down [indicates they were being disruptive to the Christian community] and earn the bread they eat.

3:13 And as for you [those who were not idle or lazy], brothers, never tire of doing what is right [cf. Gal. 6:9].

3:14 If anyone does not obey our instruction in this letter, take special note [to mark; to signify] of him. Do not associate with him, in order that he may feel ashamed [and thus lead him (or her) to mend his ways].

3:15 Yet do not regard him as an enemy, but warn [caution or reprove gently] him as a brother.

3:16 Now may the Lord of peace [cf. Rom. 15:33; 16:20; 2 Cor. 13:11; Phil. 4:9] himself give you peace at all times and in every way. The Lord be with all of you.

3:17 I, Paul, write this greeting in my own hand, which is the distinguishing mark [and assurance that the letter was not a bogus document from false teachers] in all my letters [cf. 1 Cor. 16:21; Gal. 6:11; Col. 4:18; Philem. 1:19]. This is how I write.

3:18 The grace [undeserved favor from God to His people] of our Lord Jesus Christ be with you all [cf. 1 Thess. 5:28].

5:1 Now, brothers, about times [Gr. chronos] and dates [Gr. kairos: an epoch of time; an event that occupies a span of time] we do not need to write [but he did anyway; repeating foundational truths and doctrines is important] to you,

Note: What do these verses suggest about how we should respond to predictions about Christ’s return at a certain date or time?

5:2 for you know very well [cf. “we do not need to write to you” in 5:1] that the day of the Lord [the day associated with the ultimate overthrow of God’s enemies; cf. Isa. 13:6; Joel 1:15; Amos 5:18; Zeph. 1:15; Mal. 4:5; Rom. 2:5; 2 Pet. 2:9] will come like [comparison] a thief in the night [at an unknown time; unexpectedly; a threat to the unprepared; cf. Matt. 24:42-44; Mk. 13:32; Lk. 12:39].

Note: Are you prepared for His return? Remember, there will be no opportunity for last-minute repentance. What impact does knowing that Christ will return suddenly and unexpectedly have on how you use your time?

5:3 While people [unbelievers] are saying, “Peace [inward well-being] and safety [basic meaning: cannot be shaken], [a false cry that all is well; indicates they neither believe in nor expect a time of judgment]” destruction [Gr. olethpos: refers to separation from God; utter and hopeless ruin] will come on them suddenly [no forewarning at all], as labor pains [inevitable/unavoidable for a pregnant woman; cf. Mk. 13:8] on a pregnant woman, and they will not escape [no second chances].

5:4 But [contrast] you [as opposed to unbelievers], brothers [members of God’s family], are not in [preposition points to sphere in which unbelievers live out their lives] darkness [realm of existence for non-Christians; cf. Col. 1:13] so that this day should surprise you like a thief.

Note: What do you think would happen if we knew the exact day and hour of His return?

5:5 You are all [none are excluded] sons of [characterized by] the light [the sphere in which believers live out their lives] and sons of the day [used metaphorically in association with spiritual light (Lightfoot)]. We do not belong to the night or to the darkness [includes aspects such as ignorance, unbelief, evil].

5:6 So then [introduces consequence of being “sons of the light”], let us not be like others [those who “belong to the night” (5:5)], who are asleep [non-Christians who are not expecting the day of the Lord; not alert to what is going on], but let us be alert [contrast to being asleep; awake, like a watchman; spiritually and morally awake and alert] and self-controlled [a disciplined life].

5:7 For those who sleep [a nighttime behavior; Gr. katheudo: term refers to moral indifference], sleep at night, and those who get drunk [a nighttime behavior; opposite of “self-controlled” (5:8)], get drunk at night.

5:8 But [introduces a contrast] since we belong to the day, let us be self-controlled [an antidote to many sins, especially those described in 4:3-8], putting on [having already put on] faith and love as a breastplate [protects the heart, a vital area of the body], and the hope of salvation as a helmet [protects the head, a vital area of the body].

5:9 For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.

5:10 He died [the means by which He procured our salvation] for [“on behalf of” or “in place of”] us so that [points to the purpose of Christ’s death], whether [does not really matter whether…] we are awake [remain alive until Christ comes] or asleep [die in the Lord prior to His coming], we may live together with him.

5:11 Therefore [introduces logical/ practical outcome of his teaching about future events] encourage one another [cf. 4:18] and build each other up, just as in fact [Paul acknowledged their progress in doing so] you are doing.

5:12 Now we ask you [a mild appeal], brothers [an affectionate term], to respect [honor; cf. 1 Tim. 5:17; Heb. 13:17] those [leaders/ those in positions of responsibility] who work hard among you, who are over you [responsibility for others] in the Lord and who admonish you.

Note: What are possible results if Christians fail to honor church leaders? How does showing regard and appreciation for leaders benefit the church?

5:13 Hold them in the highest [beyond measure] regard in love because of [on the basis of] their work [the tasks of ministry]. Live in peace [without contention or destructive conflict] with each other [mutual responsibility of leaders and members].

5:14 And we urge you, brothers [term refers to church membership as a whole], [1] warn [firmly admonish] those who are idle [lazy; loafers; those who had stopped working and had become dependent on the generosity of others (cf. 2 Thess. 3:6-13)], [2] encourage [Gr. paraklesis: to come alongside with helpful instruction and insight] the timid [fearful people who lack confidence; those intimidated by life’s stresses and burdens], [3] help [take tender care; embrace; extend a helping hand] the weak [struggling, needy, or immature believers], [4] be patient [Gr. makrothymia: long-suffering] with everyone.

Note: What spiritual needs do you have? What areas of your life are crying out for others to treat you with patience?

5:15 Make sure that nobody pays back [retaliation] wrong for wrong, but always try [eagerly pursue] to be kind [cf. Prov. 3:3-4 (NAS)] to each other [fellow church members] and to everyone else [included those outside the church and even enemies].

5:16 Be joyful [joy comes from relationship with Jesus; joy is a fruit of the Spirit (Gal. 5:22); joy is divinely sustained and independent of external influences; result of knowing that God is in control] always [continual attitude];

Note: What is the difference between joy and happiness?

5:17 pray [we never outgrow the need to pray; prayer helps cultivate a joyful attitude in times of trial] continually [have a prayerful attitude at all times; never quit praying; cf. Lk. 18:1; without interruption; constantly; be constantly aware of God’s presence and the need to depend on Him];

5:18 give thanks [antidote to complaining] in [not “for”] all [even painful or perplexing situations; even in persecutions and trials; God can use all things as instruments for making us more Christlike (cf. Ps. 119:91b)] circumstances [cf. Rom. 8:28], for this [grammatically it could refer to “give thanks” but it is more likely that Paul means all three commands (5:16-18) to be regarded as a unity] is God’s will for you in Christ Jesus.

Note: “No combination of happenings can be termed ‘bad’ for a Christian because of God’s constant superintendence (Rom. 8:29).” (Expositor’s, Vol. 11, p. 291)

5:19 Do not [stop: a command to cease what they were already doing] put out [quench or stifle thus forbidding or restraining His work] the Spirit’s fire [cf. Acts 2:3; 2 Tim. 1:6];

5:20 do not [stop: a command to cease what they were already doing] treat prophecies [messages from God delivered under the direction of the Holy Spirit to the body of believers by those with the gift (cf. 1 Cor. 12:10) of prophecy; the gift of speaking for God; forthtelling, not foretelling] with contempt [to consider as nothing, to downgrade, to despise; underrate; the Thessalonians were treating prophecies with contempt because some among them had misused this gift; perhaps Thessalonians guilty of doing this in regard to warning or corrections with which they disagreed].

5:21 Test [Scripture is standard of measure; check people’s words against the Bible (cf. Acts 17:11); cf. 1 Jn. 4:1-3; be receptive without being gullible] everything [not just prophecies (5:20); the exercise of spiritual gifts (5:19-20); perhaps the test was theological in nature (cf. 1 Cor. 12:3; 1 Jn. 4:1-3)]. Hold [retain] on [after testing, hold fast to or take possession of] to the good [beneficial; implication: dismiss whatever does not pass the test].

Note: Test Questions
1. Does it violate Scripture?
2. Is it compatible with God’s revealed character?
3. Will it advance God’s revealed will and purpose?

5:22 Avoid [keep away from; abstain, hold one’s self from] every kind [species, class ; form or appearance; that which is essentially evil] of evil [that tries to parade as a genuine representation of the Spirit].

5:23 May God himself, the God of peace [cf. Rom. 15:33; 16:20; 2 Cor. 13:11; Phil. 4:9; 2 Thess. 3:16], sanctify [separate to Himself ; sanctification is the process of moving toward Christlikeness] you through [with spiritual maturity as the goal] and through [in every area of life]. May your whole [no part of our lives should be kept from God] spirit, soul and body be kept [protecting, watching over, guarding] blameless at the coming of our Lord Jesus Christ [the end of the sanctification process will occur when we “see Him as He is” (1 Jn. 3:2); cf. Phil. 1:6; 3:20-21].

5:24 The one who calls you is faithful [can be relied on] and he will do it [cf. Phil. 1:6].

5:25 Brothers, pray for us [cf. Eph. 6:19; Col. 4:3; 2 Thess. 3:1].

5:26 Greet all the brothers with a holy kiss [normal way of greeting in Paul’s day; cf. Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Pet. 5:14].

5:27 I charge you before the Lord to have this letter read [in a public meeting] to all the brothers.

5:28 The grace [cf. 1 Thess. 1:1] of our Lord Jesus Christ be with you.

4:1 Finally [word signals a change in subject (first three chapters look back at Paul’s visit with Thessalonians and final two chapters look ahead to future of church)], brothers [affectionate term], we instructed [through word and example] you how to live [walk] in order to please God [ought to be every Christian’s priority; cf. 1 Cor. 10:31], as in fact [affirmation for doing as he had instructed them] you are living. Now we ask [a gentle, friendly request] you and urge [an authoritative apostolic plea] you in the Lord Jesus [context of Paul’s appeal for ethical living] to do this more and more.

4:2 For you know what instructions we gave you by the authority of the Lord Jesus [makes commandments binding].

4:3 It is God’s will [as it relates to sexual purity] that you should be sanctified [Gr. hagiasmos; the ongoing process of becoming more Christlike; living like one who is separated to God; cf. 2 Cor. 3:18]: that you should avoid [to keep clear of (cf. 1 Cor. 6:13-20; 2 Cor. 12:21)] sexual immorality [Gr. porneia; used broadly to refer to all types of sexual sins; many of Paul’s readers had come out of such a background and lived in an environment where they would be tempted to fall into this kind of sin];

4:4 that each [without exception] of you [individuals who made up the local body of believers] should learn [calls attention to the importance of instruction] to control [possible with the help of the Holy Spirit (cf. Gal. 5:23)] his own body [or “his own wife” thus signifying that a husband should relate sexually to his wife in the way God intended] in a way that is holy [toward God] and honorable [toward others],

4:5 not in passionate lust [guiding principle of pagan sexual behavior; lust is destructive and based on the evil idea that persons can be treated as objects] like the heathen, who do not know God [which is why they behave as they do];

4:6 and that in this matter [refers to what Paul had just written about sexual sin (4:3)] no one should wrong [by having relations outside of marriage] his brother [spiritual relationship] or take advantage of him. The Lord will punish [avenge; consequences of sexual immorality; cf. Col. 3:25] men for all such sins [sexual immorality], as we have already told you and warned you.

4:7 For God did not call [to call forth or to summon] us to be impure, but [life of believer must be distinctive] to live a holy life.

4:8 Therefore, he who rejects [refuses to live by] this instruction [re: sexual immorality] does not reject man [human rules constantly change] but God , who gives you his Holy Spirit.

4:9 Now about [these words introduce a new subject] brotherly love [Gr. philadelphia] we do not need to write to you, for you yourselves have been taught by God [Gr. theodidaktos (God-taught) occurs only here in the NT] to love [Gr. agape] each other.

4:10 And in fact, you do love all the brothers throughout Macedonia [indicates wide scope of their love]. Yet we urge you, brothers, to do so more and more [further progress remained a goal for them; always room for improvement in this area].

4:11 Make it your ambition to lead a quiet life, to mind your own business [rather than meddling in other people’s business (cf. 2 Thess. 3:11)] and to work with your hands [some had stopped working because they expected Christ to return at any moment (and thus were a burden to others); cf. 5:14; 2 Thess. 3:6-15; Eph. 4:28], just as we told you,

4:12 so [purpose of Paul’s exhortation] [1] that your daily life [void of the restlessness, meddlesomeness, and idleness of 4:11] may win the respect of outsiders [those who have no connection with Christ; Christians are under scrutiny by the outside world; cf. 1 Pet. 2:12] and [2] so that you will not be dependent on anybody.

4:13 Brothers, we do not want you to be ignorant [not to know] about those who fall asleep [metaphor for death], or to grieve [to be distressed or sorrowful; tense signifies a continuing sorrow] like the rest of men [non-Christians], who have no hope [cf. Eph. 2:12].

Note: “Paul viewed ‘those who sleep’ as continuing their relationship with Christ in heaven while their bodies were in the grave.” (Expositor’s • Vol. 11 • p. 276)

Note: How is the grief of believers and unbelievers different? (Grieving comes from pain of separation, not from weak faith.)

4:14 We believe [introduces three-part confession] that [1] Jesus died [to pay the penalty for our sins] and [2] rose again [cf. 1 Cor. 15:12-20] and [3] so we believe that God will bring with [through] Jesus those who have fallen asleep [cf. John 11:4, 11] in him [those who have died as believers; cf. 2 Cor. 5:6-8; Phil. 1:21-22].

4:15 According to the Lord’s own word [this is what validates Paul’s affirmation], we tell you that we who are still alive, who are left [to leave behind] till the coming [Gr. parousia: a coming; word used to speak of an official visit by people of high rank] of the Lord, will certainly not precede [to go before] those who have fallen asleep.

4:16 For the Lord [Christ] himself will come down [in an unmistakable way as per what follows; cf. Acts 1:9-11] from heaven [where He has been since His resurrection and ascension], with [notice the sounds that will herald His return] a loud command [a loud authoritative cry (like that of a commander to soldiers)], with the voice of the archangel [uppermost rank; probably Michael (Jude 9)] and with the trumpet [blown to signal start of great festivals/events (cf. Num. 10:10); used to warn; used to give military signal] call [cf. Rev. 11:15] of God, and the dead [bodies of those who have died in Christ; cf. Jn. 5:28] in Christ will rise [cf. 1 Cor. 15:51-52] first.

4:17 After that [then], we who are still alive and are left will be caught up [to snatch up, to seize, to rapture (from Latin raptus); this will happen in the twinkling of an eye (cf. 1 Cor. 15:52); emphasizes suddenness of the event] together with them [the dead in Christ] in the clouds to meet [a reunion of the subjects with their King] the Lord in the air. And [regardless of when this event occurs (pretribulaion; midtribulation; posttribulation); being dead or alive at the time of Christ’s return makes no difference] so we will be with [a joyous reunion] the Lord forever.

Note: General facts regarding the return of Christ:
1. Jesus’ return will be a worldwide event (4:16a). See also Matthew 24:27-31.
2. The dead in Christ will rise first (4:16b). Suggests there is an order to the resurrection.
3. Those alive will join them in the air (4:17a).
4. The rest of eternal life will begin (4:17b).

4:18 Therefore encourage [Paul’s purpose in writing these words] each other with these words [use this understanding to dispel ignorance (cf. 4:13)].