5:1 Be imitators of God [follow example of Christ], therefore, as dearly loved children

5:2 and live [to walk about] a life of love [self-sacrificing kind of love], just as Christ loved us and gave himself up for us as a fragrant [designates that the sacrifice was acceptable] offering [indicates a gift] and sacrifice [designates a slain animal (as in OT sacrifices)] to God.

5:3 But among you there must not be even a hint [any indication or amount, however slight or perceptible] of sexual immorality [any kind of sexual perversion; Gr. “porneia”], or of any kind of impurity [uncleanness, filthiness; sexual indulgence], or of greed [inordinate desire for anything (in this case may refer to sexual immorality)], because these are improper [unsuitable] for God’s holy people.

5:4 Nor should there be obscenity [filthy speech and conduct], foolish [silly] talk or coarse joking, which are out of place, but rather [replace obscenity and course language with something better] thanksgiving.

Note: Do you take bad language for granted? Do you ever resort to or use foul language to help you remain inconspicuous in the world?

5:5 For of this you can be sure: No immoral [one who practices sexual immorality], impure or greedy person—such a man [one whose life is governed and characterized by immorality, impurity, and greed] is an idolater [one who makes something else more important than God]—has any inheritance in the kingdom of Christ and of God [emphasizes unity of Father and Son].

5:6 Let no one [false teachers (cf. Eph. 4:14); Paul warned Ephesian elders to watch out for false teachers (Acts 20:28-31)] deceive [to lead astray, to mislead] you with empty [void of content and truth; without weight or depth] words [words that minimized the seriousness of sin (especially those sins already named by Paul); words that distort the truth], for because of such things [empty words; sinful behavior] God’s wrath comes on those who are disobedient.

5:7 Therefore [because of the things that are out of place among God’s people (5:4) and because of God’s wrath on sin (5:6)] do not be partners [one who shares together with another] with them [those who pretend to be Christians but live contrary lifestyles].

5:8 For you were once [formerly] darkness [life outside of Christ], but now [after hearing and responding to the gospel] you are light [life in Christ; radically different from former existence] in the Lord. Live as children of [those who are characterized by] light

5:9 (for the fruit [the natural outcome] of the light consists in [cf. Gal. 5:22-23] all goodness, righteousness and truth)

5:10 and find out [take the initiative; be responsible to discover through the study of God’s Word, prayer, and wise counsel] what pleases [is acceptable to] the Lord.

5:11 Have nothing to do with the fruitless [end in death and decay] deeds of darkness [light and darkness cannot coexist], but rather expose [a characteristic of light is to expose] them [the things that thrive in the dark].

Note: How can believers “expose” the “fruitless deeds of darkness” today?

5:12 For it is shameful even to mention what the disobedient do in secret.

5:13 But everything exposed by the light becomes visible [to make known; nothing can hide from the revealing power of light],

5:14 for it is light that makes everything visible [light pierces darkness; these words describe the mission of believers]. This is why it is said [possibly words from a hymn known to Paul’s readers and based on Isa. 26:19; 51:17; 52:1; 60:1]: “Wake up, O sleeper, rise from the dead, and Christ will shine on you.”

5:15 Be very careful [watch, give heed], then, how you live [to conduct one’s life]—not as unwise but as wise [take what you know about Christ and apply it to everyday life],

5:16 making the most of [to buy up at the marketplace] every opportunity [cf. Gal. 6:10], because the days are evil.

5:17 Therefore do not be foolish, but understand what the Lord’s will is [cf. 1 Thess. 4:3].

5:18 Do not [discontinue an action in progress; prohibit a habitual action] get drunk [associated with old life] on wine, which leads to debauchery [excess; wastefulness; out of control]. Instead, be [continually] filled [controlled by; “be filled” is a command for all believers] with the Spirit.

Note: What or who is in control of your life? To “be filled with the Spirit” does not mean that we get more of the Spirit, but rather that the Spirit gets more of us!

5:19 Speak to one another with psalms [songs of praise; OT psalms], hymns and spiritual songs [written by believers for use in worship]. Sing and make music in your heart to the Lord,

5:20 always giving thanks [the focus of singing] to God the Father for everything, in the name of our Lord Jesus Christ.

5:21 Submit [voluntarily surrender one’s rights] to one another out of reverence [fear] for Christ.

Note: Paul taught that all Christians are to “submit to one another out of reverence for Christ” (Eph. 5:21). The submission Paul wrote about was modeled by Christ (see Phil. 2:5-8) and reflects the essence of the gospel. The Holy Spirit can enable us to conduct our relationships in light of Christ’s example (Eph. 5:18).

Paul applied the principle of mutual submission to the marriage relationship. Paul asked Christian wives to submit voluntarily to their own husbands as to the Lord (v. 22). Paul was not suggesting that women are inferior to men. Nor was Paul suggesting that a husband was to dominate his wife.

Paul challenged Christian husbands to love their wives with the sacrificial, self-giving kind of love modeled by Christ (v. 25). This kind of love is always concerned about the well-being and interests of others. A husband and wife in a Christian marriage should live by the Christlike standards of mutual submission and self-giving love.

5:22 Wives, submit [voluntarily; without external coercion] to your [one’s own] husbands [not to all men] as to the Lord.

Note: What are some misconceptions about the meaning of the word “submit”?

5:23 For the husband is the head [authority, provider, leader] of the wife as Christ is the head of the church, His body, of which He is the Savior [protector].

5:24 Now as the church submits [continual action or state] to Christ, so also wives should submit to their husbands in everything [every area of life; “presupposes that the husband is completely fulfilling his God-given responsibilities properly” (Hobbs, p. 64) and will not ask wife to do something that is immoral, in which case her higher obligation is to obey God].

5:25 Husbands, love [Gr. agape: sacrificial love; continual habitual action] your wives, [1] just as Christ loved [sacrificially to the point of death; compassionately, gently] the church and gave Himself up for her

Note: Notice how husbands are to love their wives. This kind of love removes fear of submission.

5:26 to make her [the church] holy, cleansing her by the washing with water [most likely refers to baptism] through the word [the gospel message; or, perhaps the baptismal candidate’s confession made at baptism or baptismal formula pronounced over candidate],

5:27 and to present [at a future time; cf. Rev. 19:7; 21:2] her to himself as a radiant [moral splendor, beauty, purity] church, without stain or wrinkle or any other blemish, but holy [set apart for God’s use] and blameless.

5:28 In this same way, husbands ought [continual moral obligation] to love [the kind of love that seeks the highest good for the other; Gr. “agapao”] their wives [2] as their own bodies. He who loves his wife loves himself [cf. Matt. 22:39].

5:29 After all, no one ever hated his own body, but he feeds [to nurture] and cares [to cherish tenderly; both words refer to self-preservation] for it, just as Christ does the church—

5:30 for we [all Christians] are members of his body [the church].

5:31 [cf. Gen. 2:24; Matt. 19:4-6] “For this reason a man will leave his father and mother and be united [be glued] to his wife, and the two will become one [therefore what affects one affects the other] flesh [“one flesh” refers to sexual intimacy].”

5:32 This is a profound mystery [a truth once hidden but now revealed]—but I am talking about Christ and the church.

5:33 However [introduces Paul’s summary exhortation], each one of you [husbands] also must love his wife [3] as he loves himself, and the wife must respect [honor or revere; with attitude and actions] her husband.

Note: What are some practical ways in which a husband and wife can express mutual respect and affirmation?

4:1 As a prisoner [Roman confinement; a reminder of what it had cost Paul to walk in obedience to the Lord; Paul was not asking his readers to do anything he had not already done or to pay a price he himself was unwilling to pay] for the Lord, then, I urge you to live a life worthy [“weighing the same as” or “that which balances the scales”] of the calling [general calling to be a Christian] you have received.

4:2 [qualities/evidence of Christlikeness or worthy living] Be completely humble [the quality of esteeming ourselves as small but recognizing God’s power and ability; cf. Phil. 2:3; see Phil. 2:8 re: example of Christ; submission to God’s will] and gentle [meekness: strength under control; no malice or desire for revenge]; be patient [longsuffering in dealing with others; ability to wait on the Lord in difficult circumstances], bearing [have patience till the provocation is past; putting up with less serious differences in others; opposite of exasperation with others] with one another [these qualities are exhibited in relationship with others] in love [Gr. agape: accepting others as God has accepted us].

4:3 Make every effort [urgently, diligently, and passionately do your part] to keep [guard, maintain, preserve what the Holy Spirit makes possible] the unity [oneness; not the same as uniformity; unity in diversity; unity in the church is constantly at peril] of [made possible by] the Spirit through the bond [that which keeps/links something together] of peace.

4:4 [note the seven doctrinal truths that undergird church harmony] There is [1] one body [refers to all believers in Christ; the church] and [2] one Spirit [Holy Spirit who indwells the body of Christ] — just as you were called to [3] one hope [resurrection to everlasting life through Christ; refers to destination of all believers in heaven] when you were called —

4:5 [4] one Lord [Jesus, to whom all believers owe allegiance], [5] one faith [in the work of Christ on the cross that cleanses us from our sins], [6] one baptism [in the Holy Spirit, given to believers at conversion];

4:6 [7] one God and Father of all [those who believe in the one Lord], who is over all [God’s sovereignty] and through all [God’s pervasiveness] and in all [His indwelling].

4:7 But to each [there are no ungifted people in the church] one of us [every believer has received at least one spiritual gift] grace [we do not earn or deserve spiritual gifts] has been given [at conversion when we receive the Holy Spirit] as Christ apportioned [gifts are varied; Christ decides on and dispenses the gifts] it.

4:8 This is why it says [cf. Ps. 68:18; Paul used this verse prophetically re: Jesus]: “When he [Christ] ascended on high, he led captives [allusion to triumphal procession with prisoners of war on display (case death, Satan, sin)] in his train and gave gifts [like spoils of war distributed by triumphant king to people; in this case, spiritual gifts] to men.”

4:9 (What does “he ascended” mean except that he also descended to the lower, earthly regions [reference to incarnation]?

4:10 He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe [reference to omnipresence/power].)

4:11 It was he who gave some to be apostles [one sent forth on a mission], some to be prophets [one who speaks for God; a forthteller more than a foreteller], some to be evangelists [those gifted uniquely to present the gospel and call sinners to repentance], and some to be [dual function of the one who leads a local congregation] pastors [shepherds] and teachers,

4:12 to prepare [equip, enable, make usable or workable] God’s people for [gifts used to glorify God, for good of body, to minister to a lost world, but never to glorify self] works [practical deeds] of service [usual term for deacon], so that the body of Christ may be built up [numerically through the work of evangelists; spiritually through the work of pastor-teachers]

4:13 until [ultimate goal of church growth; become more like Christ; note threefold goal…] we all reach [arrive at, attain to] [1] unity in the faith [a common set of beliefs] and in [2] the knowledge [full, accurate and true knowledge about Jesus] of the Son of God and [3] become mature [a full-grown person], attaining to the whole measure [Christlike stature] of the fullness of Christ.

4:14 Then [result of maturity is doctrinal stability] we [every believer is an infant at conversion] will no longer be infants [baby, immature; can refer to longtime believers who have never grown up; cf. 1 Cor. 3:1-4 and Heb. 5:13-14], tossed [agitated] back and forth by the waves, and blown [to be borne to and fro] here and there by every wind of teaching [false doctrines; sound doctrine is the best antidote to false doctrine] and by the cunning [wicked dice playing; refers to intentional fraud] and craftiness [cleverness, trickery] of men [who peddle error] in their deceitful [wandering from the path of truth] scheming.

Note: Sound doctrine is the best antidote to false doctrine.

4:15 Instead [in contrast to immature Christian], speaking the truth in love [truth spoken for the benefit of the one to whom it is spoken; cf. Ps. 141:5; Prov. 27:6], we will in all things [growth in every aspect of life] grow up into him who is the Head [seat of decisions; source of resources necessary for life], that is, Christ.

4:16 From [through our faith union with] him [the Head] the whole body [functions properly only as it is controlled by the Head], joined and held together by every supporting ligament, grows and builds itself up in love, as each part [member] does its work.

4:17 So I tell you this, and insist on it in the Lord, that you must no longer [believers must live distinctively different from the unconverted] live as the Gentiles do [notice fourfold description of the unconverted], [1] in the futility [empty, useless, meaningless] of their thinking [phrase refers to human thought that is foolish].

4:18 They are [2] darkened in their understanding [means they cannot understand spiritual truth; cf. 1 Cor. 2:12-14] and [3] separated [by sin] from the life of God because of the ignorance [reason why they are darkened] that is in them due to the [4] hardening [by willful resistance to the gospel] of their hearts.

4:19 Having lost all sensitivity [callousness; do not acknowledge moral guidance; result of a hard heart], they have given themselves over to sensuality [living according to basic impulses and physical desires] so as to indulge in every kind of impurity, with a continual lust for more [means they are never satisfied].

4:20 You [believers], however, did not come to know [intimate knowledge] Christ that way.

4:21 Surely you heard of him and were taught [by the Holy Spirit who illuminated their darkened minds] in him in accordance with the truth that is in Jesus.

4:22 You were taught [a reminder of three things they had been taught], with regard to your former way of life [believers must live differently from their own unconverted past], [1] to put off [what is not worth keeping] your old self [former way of thinking and living], which is being corrupted by its deceitful [because they never satisfy] desires [lusts];

4:23 [2] to be made [continually; day by day] new [cf. 2 Cor. 5:17] in the attitude of your minds [conduct springs from our thought life; cf. Prov. 23:7; we must think as God desires];

4:24 and [3] to put on [must first put off the old (v. 22)] the new [fresh] self [embrace a new way of living], created to be like God in true righteousness [upright behavior] and holiness [Godlike character].

4:25 Therefore each of you [includes every believer] must put off [as one would remove a filthy garment] falsehood [Satan is the “father of lies” (Jn. 8:44)] and speak truthfully to his neighbor, for [note mutual responsibility…] we are all members of one body [therefore we should not do anything to destroy one another].

Note: How does speaking falsehood disrupt unity in the church? How does speaking truthfully contribute to maintaining unity in the church?

4:26 “In your anger [violent irritation] do not sin” [cf. Ps. 4:4]: Do not let the sun go down [reminder to resolve anger before the end of the day; cf. Deut. 24:13,15 re: things that should be resolved by the end of the day] while you are still angry,

Note: What can happen if anger is vented thoughtlessly? What can happen if anger is kept inside?

4:27 and do not give the devil [slanderer] a foothold [Satan looks for every opportunity to disrupt unity and love among believers].

4:28 He who has been stealing must steal no longer [stop an action in progress], but must work [honest work a good antidote to stealing], doing something useful with his own hands, that he may have something to share [we must not consume all of our resources on ourselves but consider and respond to the needs of the less fortunate (cf. Phil. 2:3-4)] with those in need.

4:29 Do not let any unwholesome [worthless, rotten, putrid, disgusting, coarse] talk [language, communication] come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.

4:30 And do not grieve the Holy Spirit [the Holy Spirit can be grieved because He is loving (there must be love present before there can be grief)] of God, with whom you were sealed [marks believers as God’s property (cf. Eph. 1:13-14)] for the day of redemption [release through the payment of a price].

4:31 Get rid [to pick up and carry away; cf. use of this word in Jn. 11:39; 20:1] of all bitterness [“…a figurative term denoting that fretted and irritable state of mind that keeps a man in perpetual animosity–that inclines him to harsh and uncharitable opinions of men and things–that makes him sour, crabby and repulsive in his general demeanor–that brings a scowl over his face and infuses venom into the words of his tongue.” (Eadie)], rage [outbursts of anger] and anger [attitude of hatred], brawling and slander [speaking evil of someone], along with every form of malice [badness; deliberate attempt to harm another].

4:32 Be kind [useful, benevolent behavior toward others] and compassionate [tenderhearted] to one another, forgiving each other [cf. Matt. 6:12,14-15; 18:35; Mk. 11:25], just as in Christ God forgave you [cf. Lk. 23:34].

3:1 For this reason [God’s purpose to include Gentiles in His redemptive plan — refer to 2:1-22] I, Paul, the prisoner [see also 4:1 and 6:20 — Paul was in prison because of his ministry to the Gentiles as recorded in Acts 21:27-29; 22:21-22] of Christ Jesus [not of the Roman government] for the sake of you Gentiles— [Paul interrupted his prayer for the Ephesians and parenthetically elaborated on how he came to be a minister to the Gentiles in verses 2-13. He resumed his prayer in verse 14.]

Note: Paul endured hardships and imprisonment for the sake of sharing the gospel with the Gentiles (see 2 Cor. 11:16-33). What have we endured for the sake of sharing the gospel with others?

3:2 Surely you have heard about the administration [stewardship: from the Greek oikonomia or “law of the house” — refers to a commission or appointment — see 1 Cor. 4:2 regarding what is expected of stewards] of God’s grace [the means by which God chose and equipped an unworthy vessel like Paul for ministry] that was given to me [God entrusted Paul with the responsibility of sharing the gospel — see also 1 Tim. 1:12-14] for you [Paul saw himself as a man obligated to share the good news with all people — see Rom. 1:14],

Note: Do you feel obligated to share the good news with all people? Do we indeed owe Christ to all people? Do we have a right to withhold the gospel from any person?

3:3 that is, the mystery [a truth mostly concealed in the OT but now an open secret to those in God’s family — namely to unite Jewish and Gentile believers into one family, the body of Christ] made known to me by revelation [disclosed by the Holy Spirit — see also Acts 22:17-21], as I have already written briefly [see 1:9-12; 2:11-12].

Note: What convinced Paul of God’s plan to combine believing Gentiles with believing Jews to constitute His new covenant people?

3:4 In reading this, then, you will be able to understand my insight [comprehension and understanding] into the mystery [namely, that in Christ, Jew and Gentile become one in God’s sight — see also 3:6] of Christ [Christ was the source of the revelation and the Gentiles were the subject of the revealed mystery],

Note: Does our insight into the gospel motivate us to share the good news with others? Are we motivated to impart our understanding of the gospel with others?

3:5 which was not made known [with fullness and clarity] to men [see 1 Pet. 1:10-12] in other generations [OT taught that Gentiles would be included in God’s plan: Gen. 12:3 and Ps. 46:10 — but no one knew the full meaning of God’s promise to Abraham in Gen. 12:3 — see Paul’s explanation in Gal. 3:8] as it has now been revealed [the mystery is now revealed more clearly than ever before] by the Spirit [who made possible the newer and clearer revelation — see 2 Pet. 1:20-21] to God’s holy [refers to those “set apart” for the task of proclaiming the gospel to others] apostles and prophets [the instruments God used to write Scripture].

Note: The Holy Spirit played an important role in helping Paul understand God’s inclusive purpose. What role does the Holy Spirit play today in helping believers tell others what Jesus can do for them?

3:6 This mystery [the content of this mystery…] is that through the gospel the Gentiles are heirs [see 2:12] together [the word “together” is used three times in this verse — there are indeed no second-class citizens in God’s kingdom — see Gal. 3:28 and 1 Cor. 12:13 — Gentiles have the exact same legal status before God as His chosen people] with Israel [of the wonderful riches of God — see Gal. 3:29], members together [indistinguishable in God’s eyes from any other member of His family] of one body [by virtue of our spiritual birth we are all members of the body of Christ, the church — see Eph. 4:4], and sharers together in the promise in Christ Jesus [contrast with 2:1-22].

Note: Are we more likely to be concerned about the salvation of those similar to us or those different from us? Why? Are we willing to accept into our fellowship those who are different from us? What is Paul’s instruction about this?

3:7 I became [by the grace and power of God] a servant [from the Greek diakonos — Paul served God by sharing the gospel with Gentiles everywhere he went] of this gospel by the gift of God’s grace [and not by Paul’s merit or worth] given me through the working [from the Greek energia] of His power [from the Greek dunamis — like Paul we too must rely on God’s power to share the gospel].

Note: Telling others about Jesus is divine work. Divine work can only be done in dependence upon divine power. God’s grace and power helped Paul become an effective communicator of the gospel.

3:8 Although I [the name Paul means “little” in Latin] am less [perhaps Paul was making an allusion to his own name] than the least [see 1 Cor. 15:9 and 1 Tim. 1:15 — only the grace and power of God can make “the least” into a minister] of all God’s people [Paul always marveled that God had chosen him for such a noble task], this grace [the special endowment from God to carry out his ministry] was given me: to preach [from the Greek euaggelizo — to announce good news — see Acts 26:16] to the Gentiles the unsearchable riches [a message so rich that no person can ever calculate its wealth] of Christ,

Note: What was Paul’s attitude about his responsibility to share the gospel? What is your attitude about sharing the gospel?

3:9 and to make plain [to shed light upon something so that no person will be in the dark] to everyone [Jews and Gentiles alike] the administration of this mystery [the outworking of God’s revealed plan to unite Jews and Gentiles into one body], which for ages past was kept hidden in God [see Gal. 4:4-5], who created all things.

Note: How can we make plain the good news to those who do not understand it? See Acts 8:26-40.

3:10 His intent [see 3:8-9] was that now [in order that], through the church [the instrument responsible for making the message of salvation known to the world], the manifold [variegated — suggests the beauty of] wisdom of God should be made known [to all humanity and…] to the rulers and authorities [the unfolding drama of redemption displays God’s wisdom to “the rulers and authorities”…] in the heavenly realms,

3:11 according to His eternal purpose [The unfolding of this great mystery is not a divine afterthought. Like Paul, those who share the gospel participate in the “eternal purpose” of God.] which He accomplished in Christ Jesus our Lord.

Note: What is the church’s responsibility in sharing the gospel with others? The Baptist Standard (9/2/98) reported: “More than 10,000 churches in the denomination failed to baptize even one person last year.” Is a church that is not growing fulfilling God’s purpose? Why, or why not? How can a church help its members overcome their reluctance to tell others about Jesus?

3:12 In Him [see 1 John 5:14 and Matt. 7:7-11] and through faith in Him we may approach [have personal access to] God [see Heb. 4:16] with freedom [boldness] and confidence [assurance of acceptance].

3:13 I ask you, therefore, not to be discouraged because of my sufferings [imprisonment] for you [because Paul stood for the equality of Gentiles with Jews in the body of Christ], which are your glory.

Note: How can these two verses help you remain confident that God will be with you as you speak for Him?

3:14 For this reason [these words point back to Eph. 2:14-22] I kneel [reflected both Paul’s posture and attitude; to earnestly pray for the Ephesian believers] before the Father,

3:15 from whom his [God’s] whole family [Gr. “patria” from “pater” (father)] in heaven and on earth derives its name.

3:16 I pray [this is Paul’s second prayer for the church at Ephesus in this letter (see also Eph. 1:15-19a)] that out of his glorious riches [God’s riches are beyond measure] he may strengthen [opposite of discouraged in 3:13] you with power [spiritual energy] through his Spirit in your inner being,

3:17 so that Christ may dwell [to reside continuously or permanently] in your hearts [refers to the center of one’s emotions and will] through faith [refers to the ongoing faith of the continuing Christian life]. And I pray that you, being [note present result of a past action] rooted [agricultural metaphor that expresses stability] and established [metaphor from building trades that expresses stability] in love,

3:18 may have power, together with [reminder that we are part of a body of believers] all the saints [term for believers], to grasp [to reach out and hold; to apprehend (and to comprehend)] how [four dimensions express the all-inclusive and all-encompassing love of God in Christ] wide [His love is wide enough to encompass the world and narrow enough to embrace me] and long [His love will never run short but will extend into eternity; His love is inexhaustible] and high [only His love can lift us high] and deep [cf. Ps. 86:13; “There is no pit so deep but that God’s love is not deeper still.” (Corrie ten Boom)] is the love of Christ,

Note: Depth and height are two ways of expressing the same dimension. Height is measured from bottom to top. Depth is measured from top to bottom.

3:19 and to know [experiential knowledge] this love that surpasses [is unfathomable; beyond anyone’s capacity to understand] knowledge—that you may be filled to the measure [with nothing lacking] of all the fullness of God [expressed in Christ (cf. Col. 2:9-10); cf. Matt. 5:48].

Note: Consider the following things about God’s love.
• Reaching: came to us as baby in a manger
• Unconditional: modeled by Jesus
• Self-sacrificing: humiliating death on a cross
• Victorious: could not be kept in a tomb
• Unending: will continue after heaven and earth pass away

3:20 Now to him who is able to do immeasurably more [“exceedingly abundantly above” NKJV] than all we ask or imagine, according to his power that is at work within us,

3:21 to him [God and God alone] be glory in the church [exists to glorify God] and in Christ Jesus throughout all generations, for ever and ever! Amen.

PAUL: READY TO REACH ROME

Romans 1:1-17

The Epistle of Paul to the Romans has been called The Gospel According to Paul. Throughout the centuries it has been praised as “the most profound book in existence,” the “Cathedral of the Christian faith,” and the “Constitution of Universal Christianity.” Martin Luther remarked that it was “the chief part of the New Testament and the perfect Gospel.” Calvin stated, “If a man understands it, he has a sure road open to him to the understanding of the whole Scripture.” The lives of Augustine, Martin Luther, John Calvin, and John Wesley were all forever changed by the message of Romans.

The Apostle Paul wrote Romans to the believers in Rome sometime between the years A.D. 56-58 from the city of Corinth. A woman named Phoebe delivered the letter. The church in Rome was probably established through the evangelistic witness of early converts who went to Rome after their conversion. These were people who were either converted in Jerusalem on the Day of Pentecost or people who had been converted through the itinerant ministries of Paul and Peter. Paul wrote to the Romans for at least three reasons. First, to introduce himself to the Romans and inform them of his intentions to visit them. Second, to present to them the ABC’s of the gospel of salvation in Christ. Third, to enlist some economic support from them for his missionary trip to Spain. In Romans 1:1-17, Paul introduced himself to the believers in Rome, expressed his concern for and interest in them, and proclaimed his unbounded confidence in the gospel of Jesus Christ.

Paul’s Credentials: Romans 1:1-7

Paul’s letter to the Romans begins in the customary style of ancient Greek letters: the name of the sender and recipient followed by a brief greeting. Paul immediately identified himself as the sender and presented his credentials. First, Paul identified himself as “a bond-servant of Christ Jesus.” As a Roman citizen, Paul understood the meaning of freedom and enjoyed its many privileges, yet he felt it an honor to be known as “a bond-servant of Christ Jesus.” The word “bond-servant” identified Paul as belonging to Christ. Second, Paul identified himself as “an apostle.” The word “apostle” means “one who is sent.” As an apostle, Paul was authorized to represent Christ and proclaim His message. Third, Paul identified himself as one who had been “set apart for the gospel of God.” Paul had been set apart for the purpose of proclaiming the gospel. This was his single aim and purpose in life.

In Romans 1:2-6, Paul briefly digressed from his greeting to discuss the good news he had been set apart to proclaim. Paul stated that the gospel, which he proclaimed, was actually not a new thing but had its roots deep in the Old Testament (see verse 2). Paul also declared that Jesus Christ was the center of the gospel (see verse 3). He stated that Jesus Christ was declared to be the Son of God by the resurrection from the dead (see verse 4). The resurrection distinguished Jesus as being who He claimed to be, namely the Son of God, Lord. Paul received his apostolic commission from the risen Christ (see verse 5). Paul described the Roman believers as “saints” (those separated from sin unto God) who were loved by God and then wrote his usual salutation: “Grace to you and peace from God our Father and the Lord Jesus Christ” (verse 7).

Paul’s Concern: Romans 1:8-15

In Romans 1:8-15, Paul expressed his concern for and interest in the believers in Rome. He was thankful to God because their faith was being proclaimed throughout the whole world (see verse 8). The testimony of the church was spreading throughout the known world. We should ask ourselves how well known our faith is. Do the people we associate with know that we are Christians? Paul also told the Roman believers that they were constantly in his prayers and that whenever he prayed he asked God for the opportunity to visit them (see verses 9-10). Paul wanted to visit the Roman believers to both encourage them and to be encouraged by them (see verses 11-12). He informed them that he had often planned to visit them (see verse 13) but had thus far been prevented (probably by his busy missionary activities).

In Romans 1:14 we find the first of three consecutive “I am” expressions. Paul stated, “I am under obligation (debtor).” Paul felt that he had a debt to pay to all mankind. He possessed the treasure of the gospel and felt morally obligated to share it with all men regardless of whether they were Greeks (civilized) or barbarians (uncivilized), wise (educated) or foolish (uneducated). In Romans 1:15, Paul stated, “I am eager to preach the gospel to you also who are in Rome.” Because Paul felt he had a debt to pay, he was ready, willing, and eager to go to Rome to preach the gospel. We should ask ourselves how eager we are to share the good news of Jesus Christ.

Paul’s Confidence: Romans 1:16-17

In Romans 1:16 we find the third of Paul’s “I am” expressions. Paul stated, “For I am not ashamed of the gospel.” Paul was stating that he was proud of the gospel and would not give in to any pressure or temptation to be ashamed of the gospel. Paul was unashamed of the gospel because of its supremacy. He knew that it was far superior to any religion or philosophy known to man. He was unashamed of the gospel because of its sufficiency. Paul knew that it was the “dynamite” (power) of God unto salvation. Paul knew that the message of the gospel was powerful enough to transform lives. Paul was unashamed of the gospel because of its simplicity. He knew that it was the power of God unto salvation to everyone who believes. God put salvation on the lower shelf where it is within the reach of anyone who believes. Paul was unashamed of the gospel because of its substance. He knew that the righteousness of God was revealed in the gospel. He knew that the gospel showed how the righteousness of God could be imparted to sinful man. Paul was ready to reach Rome with the glorious gospel of Jesus Christ.

Practical Considerations

Like Paul, we should declare ourselves Christ’s bondservants.
Paul so loved the Lord Jesus Christ that he chose a lifetime of obedience to Him. Paul was a bondservant of Christ because he had consecrated himself to Christ. He had come to the point of separating himself from all other masters to serve only the living Christ. His attitude was, “O Lord, being loved, what else can I do than to separate myself from everything that I may serve you?” (Nee)

Like Paul, we are authorized to represent Christ.
Paul referred to himself as “an apostle,” which means “one who is sent.” As an apostle, Paul was authorized to act as Christ’s representative and to share Christ’s message. According to II Corinthians 5:20, “we are ambassadors for Christ.” We have been authorized to represent Christ and to share his message with others.

Like Paul, we have been set apart for the gospel of God.
Paul recognized that God had set him apart for the proclamation of the gospel. We too, have been set apart for the proclamation of the good news of God’s love in Jesus Christ. According to II Corinthians 5:18, God has given to each of us the ministry of reconciliation, that is, the ministry of telling men how to enter into a right relationship with God through Jesus Christ.

Like the Roman believers, we should live in a manner that our faith might be known.
Paul gave thanks to God because the faith of the Roman believers was being proclaimed throughout the known world. Their faith in Jesus Christ had become famous. We too, should live our lives in such a manner that those with whom we associate know we are Christians. Jesus said, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16).

Like Paul, we should realize that we are under obligation to make Christ known.
Paul was cognizant of the fact that the good news was for sharing with all mankind. Paul felt a great responsibility to share the gospel with all men, regardless of rank, race, or riches. We too must realize that if we possess the treasure of the gospel, we are under obligation to share it with others. We were not given this great treasure that we might hoard it or hide it, but rather that we might herald it. We are morally obligated to share the gospel.

Like Paul, we should be eager to share the gospel.
Paul was always ready and willing to share the gospel. We too should be ready and willing to share the gospel with others. I Peter 3:15 states, “but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence.” Charles Finney was one of the great preachers of the Second Great Awakening, a movement of revival that shook America for God. Prior to his conversion, Finney was a lawyer and, by his own testimony, a sinful and worldly man. Prior to his conversion in 1821, Finney did not think that Christians were really sincere, for how could they believe that people “were on the verge of hell and yet be so indifferent in regard to this terrific fact?” Finney said that if he were ever converted he would be a Christian in earnest and “pull men out of the fire.” Are we convinced that people need the Lord? Are we eager to earnestly share Christ with others?

Like Paul, we should not be ashamed of the gospel.
The gospel message is without equal. It is the greatest message that has ever been proclaimed. It is good news because it contains the message that all men need to know, namely, how to enter into a right relationship with God through faith in His Son, Jesus Christ. The gospel is the power of God unto salvation. No message can so change the lives of men like the gospel. A story is told of a conversation between a Christian and a Communist. While standing on a street corner, the Communist noticed a man in a tattered and torn suit of clothes on the opposite street corner. The Communist turned to the Christian and said, “Do you see that man in the tattered and torn suit? I want you to know that Communism can put a new suit on that man!” The Christian then looked at the Communist and replied; “Ah, but Christianity can put a new man in that suit!” Like Paul, we should purpose that we would not yield to any pressure or temptation to be ashamed of the gospel.

THE DESCENT OF MAN

Romans 1:18-32

Lord of the Flies is the fictional account of the calamitous adventures of a group of English boys who found themselves stranded on a coral island following a plane crash. To the initial delight of the boys, they found themselves on the island without the presence of any adults. They were prepared to have a wonderful time. But it was not long before they became increasingly savage in their attitude and behavior toward one another. The boys continued to revert to savagery until two of the boys were killed and they had set their island ablaze before their rescue. At their rescue, one of the boys stood shaking with emotion and “wept for the end of innocence [and] the darkness of man’s heart.” William Golding’s classic story of what happened to a group of boys when left on their own somewhat parallels Paul’s account of what happens to men when they choose to ignore and leave God out of their lives. They do not become nobler in character, wiser in intelligence, or moral in behavior. Instead, they continue on a downward spiral of sin and depravity that accentuates their need for “the righteousness of God.”

In Romans 1:18-3:20, Paul shows why men urgently need to hear and embrace the message of the gospel. These verses can be viewed as the account of a dramatic and damning courtroom case against mankind, with Paul serving as the prosecuting attorney, mankind as the defendants, and God as the judge. The charge against mankind is that he is unrighteous because he is without Christ. In these verses Paul builds a case against the heathen (Romans 1:18-32), the hypocrite (Romans 2:1-16), the Hebrew (Romans 2:17-3:8), and all humanity (Romans 3:9-20). In our lesson today, we will examine the evidence against the heathen in Romans 1:18-32. These verses clearly show that man is not moving upward but rather downward. These verses outline not the ascent of man, but the descent of man.

Suppressing the Truth: Romans 1:18-20

The first negative note of Paul’s letter is found in Romans 1:18. “For the wrath of God [i.e., God’s anger against sin] is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness.” The word “ungodliness” refers to irreverence toward God and the word “unrighteousness” refers to injustice toward men. Ungodliness and unrighteousness result whenever and wherever men “suppress the truth.” To “suppress the truth” means to hold down, hinder, stifle, repress, or hold back the truth about God. Men suppress the truth because they do not want to be convicted or governed by it. According to Romans 1:19 and 20, God’s wrath is justified because He has made His existence evident to man both within and without. God has made His existence known to man within [that is, in his conscience. See Romans 2:15] and without [that is, in creation. See Psalms 8 and 19]. Abraham Lincoln once remarked, “I can see how it might be possible for a man to look down upon the earth and be an atheist, but I cannot conceive how he could look up into the heavens and say there is no God.” Yet, even with what God has made evident to man both within and without, men still try to suppress the truth. And if men suppress the truth long enough, they will soon exchange the truth.

Exchanging the Truth: Romans 1:21-23

Romans 1:21-23 detail what happens when men suppress the truth. First, men ignore and are indifferent to God: “For even though they knew God [i.e., possessed a knowledge of God through conscience and creation], they did not honor Him as God, or give Him thanks.” When men suppress the truth they ignore God and do not give Him the thanks that the creature owes the Creator. Second, men become ignorant. Men who suppress the truth soon become “futile in their speculations, and their foolish heart [becomes] darkened.” This means that men go astray in their thinking and turn their thoughts to worthless things. In addition, their heart becomes darkened. The farther away a man gets from God, the darker life becomes. There is no light apart from God, only spiritual darkness. Third, men become insolent. When men suppress the truth they become increasingly ignorant until they foolishly exchange the truth of God for a lie. They fashion and worship idols of every kind. And once men conceive an idol, it is not long before they are deceived by that idol. That is why Paul wrote, “Professing to be wise, they became fools [i.e., morons].

Abandoning the Truth: Romans 1:24-32

The final step in the descent of man is the abandoning of the truth. When men willfully suppress the truth and foolishly exchange the truth, it is not long before they cast off all restraint and abandon the truth. Paul introduces the final steps away from God with the thrice-repeated phrase, “God gave them over.”

Notice the first use of this phrase in verse 24: “Therefore God gave them over in the lusts of their hearts to impurity, that their bodies might be dishonored among them.” The phrase “God gave them over” means that God let them do what they wanted to do, He let them go their own way that they might discover the futility of life away from God.

Notice “God gave them over in the lusts of their hearts to impurity.” This describes the moral condition in which they were already living, namely, sexual immorality. Notice the second use of the phrase in verse 26: “For this reason God gave them over to degrading passions.”

In verses 24 and 25 God gave them over to an excess of natural passions (sexual immorality). In verses 26 and 27, we read that God gave them over to an excess of unnatural passions (sexual perversion). Unrestrained by the truth of God, men went from idolatry to immorality to sexual perversion expressed in homosexual behavior.

Notice the third use of the phrase in verse 28: “And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper.” The Greek play on words in this verse render it, “As they found God worthless in their knowledge…God gave them over to a worthless [depraved] mind.” A “depraved mind” is one that can no longer distinguish between right and wrong or good and evil. It is a mind incapable of forming right moral judgments. According to Romans 1:29-32, a depraved mind results in depraved and exploitive behavior and practices.

These verses show that wickedness is without bounds when unrestrained. Tragically, those with a depraved mind encourage, approve, and applaud those who engage in harmful practices. Thus we see the descent of man. These verses accentuate the fact that the only hope for man is to be found in a right relationship with God through faith in the Lord Jesus Christ.

Practical Considerations

God hates sin!
Paul referred to “the wrath of God” in Romans 1:18. While it is important to proclaim God’s love, mercy, and grace, we must not neglect to mention His wrath. God’s wrath is His holy aversion to all that is evil. Schaeffer notes, “There is no real preaching of the Christian gospel except in light of the fact that man is under the wrath of God.”

God has not left Himself without a witness.
God has made His existence evident to man in his conscience as well as in creation. Phillips comments, “It is significant that the Bible makes no attempt to prove that there is a God…The fact of God’s existence is self-evident and taken for granted. The person who says differently is bluntly called a fool (Ps. 14:1; 53:1). The root cause of atheism is traced in both these psalms to moral rather than to intellectual sources. It is not that a man cannot believe so much as that he will not.”

There is no light apart from God.
Men who suppress the truth about God and are indifferent to God plunge themselves into darkness. They plunge themselves into intellectual darkness and try to explain life and the cosmos without any reference to God. They plunge themselves into spiritual darkness and give their worship to things and ideas in the place of God. They plunge themselves into moral darkness and abuse and exploit their fellow man. They learn to live in darkness and avoid the light lest their evil deeds be exposed (see John 3:19-21). There is no light apart from God, only deep darkness!

Man does not improve apart from God.
The evolutionist is wrong! Man is not getting better. Man is not progressing. Apart from God man is in danger and becomes dangerous, both to himself and others. Men who cast off the restraints of God’s truth are only capable of walking deeper into the darkness. The deeds of those who try to live life apart from God, willfully suppressing the truth, only serve to accentuate the fact that men desperately need God.

2:1 As for you, you were [note Paul’s terrible description of humanity outside of Christ…] dead [spiritually dead and unresponsive; alienated from God; those who are spiritually dead have no communication with God] in your transgressions [Gr. paraptoma: to fall aside or beside] and sins [Gr. hamartia: to miss the mark of the divine command; “transgressions and sins” separate us from God who is the source of life],

2:2 in which you used to live [walk; describes the conduct or direction of one’s life] when you followed [reminder that every person serves or follows some master] the ways of this world [refers to humanity in revolt against God] and of the ruler [refers to Satan’s control] of the kingdom of the air [the realm or sphere of the demonic; perhaps indicates nature of the demonic powers (that is, they are spiritual beings that do not have bodies)], the spirit [refers to Satan] who is now [a real and present threat; Satan always working his agenda: “to steal and kill and destroy” (Jn. 10:10a)] at work in those who are disobedient [disobedient are not free (as they might think) but in bondage to Satan].

2:3 All [Jews and Gentiles alike] of us [prior to salvation all people abide in the “dominion of darkness” (Col. 1:13)] also lived among them at one time [cf. Rom. 3:23], gratifying [doing what feels natural] the cravings of our sinful nature [Gr. sarkos: flesh; everything human apart from God; cf. Gal. 5:19-21 re: sins of the flesh] and following its [sinful nature] desires and thoughts. Like the rest, we were by nature objects of wrath [Jewish idiom for those who deserve God’s punishment].

2:4 But [conjunction introduces difference that God makes in the lives of those who place their faith in Christ] because of his great love [Gr. agape: selfless love that seeks the best for others; defines God’s very nature and being (1 Jn. 4:8,16)] for us [God’s love directed to Jews and Gentiles alike], God, who is rich [God’s mercy overflows from an inexhaustible storehouse] in mercy [lovingkindness or compassion (cf. Hebrew word “hesed”],

2:5 [note three acts accomplished by God…] [1] made us alive [means that we are saved] with Christ even when we were dead in transgressions [cf. 2:1]—it is by grace [God’s undeserved favor] you have been saved [completed (past) action with present and ongoing results].

2:6 And God [2] raised us up with Christ and [3] seated us with him in the heavenly realms in Christ Jesus,

2:7 in order that in the coming ages [future ages on earth on through to eternity] he might show [to demonstrate, to prove] the incomparable [to exceed, to surpass] riches of his grace, expressed in his kindness to us in Christ Jesus.

2:8 For it is by grace you have been saved [cf. 2:5], through faith [the channel or means through which we receive the gift of God’s salvation offered “by grace”]—and this [the entire process of salvation] not from yourselves, it is the gift of God—

Note: “The only thing that a man can contribute to his redemption is the sin from which he needs to be redeemed.” (William Temple)

2:9 not by works [not on the basis of anything we do; good works (however good) cannot bring about or contribute to our salvation], so that no one can boast.

2:10 For we are God’s workmanship [that which is made; a work of art, a poem, a masterpiece], created [believers are “new creatures” (2 Cor. 5:17) – the masterpiece of God’s creation] in [by virtue of our faith relationship with] Christ Jesus to do [Gr. peripateo: to walk about in; not to obtain or maintain salvation but to demonstrate the new life one has in Christ] good works [a goal and result of our salvation; the evidence of salvation (cf. Jas. 1:22; 2:14-26); cf. Matt. 5:16], which God prepared in advance for us to do.

Note: List some of the good works you know God has prepared for you to do.

2:11 Therefore [cf. 2:1-10 (one sentence in the Greek text) re: former moral condition of Gentiles who had become Christians], remember [a call to action on the basis of the memory; we should never forget what life was like before Jesus] that formerly you who are Gentiles [pagan/heathen] by birth and called “uncircumcised” [derisive term used by Jews to draw physical distinctions between themselves and others] by those who call themselves “the circumcision” [eventually became a mark of prideful exclusion] (that done in the body by the hands of men [outward cutting: not circumcision of the heart; cf. Rom. 2:28-29; Col. 2:11])—

2:12 remember that at that time you were [1] separate from Christ [no expectation of a Messiah to save them], [2] excluded [estranged] from citizenship in Israel and [3] foreigners [they had no share or part in promises] to the covenants [plural; probably refers to the many reaffirmations of covenant to Abraham and his descendants] of the promise, [4] without hope [no confident expectation concerning life or life after death] and [5] without God [from Gr. word from which we get our word atheist; had many gods but without the one true God] in the world.

2:13 But now [two words introduce difference made by God’s intervention; shifts focus from past to present; contrasts with “formerly” (v.1)] in Christ Jesus [contrasts with “separate from Christ” (v. 2)] you who once were far away [Jews considered Gentiles far away from God’s promises/covenants; cf. Isa. 57:19] have been brought near through the blood [Heb. 9:22] of Christ.

2:14 For he himself [Christ is the One who has solved the problems of our relationship with God and others] is our peace [well-being, wholeness, security; cf. Isa. 9:6; Christ is also our Peacemaker], who has made the two [Jews and Gentiles] one [the church] and has destroyed the barrier, the dividing wall [religious, cultural, attitude barriers; perhaps Paul thinking of actual wall that divided Court of the Gentiles from the rest of temple; a sign on wall restricted Gentiles to a specific area; cf. Acts 21:28-29] of hostility,

2:15 by abolishing [to wipe out; to make ineffective; to nullify] in his flesh the law with its commandments and regulations [as a means of seeking to be right with God; thousands of Jewish rules and regulations were in existence at the time of Christ]. His purpose [in abolishing “the law with its commandment and regulations”] was [1] to create in himself one new man [does not mean that Jews became Gentiles or that Gentiles became Jews; instead, Jews and Gentiles became Christians, a new kind of people/race (cf. Gal. 3:28; Col. 3:11); the church] out of the two [Jews and Gentiles], thus making peace [Christ brings peace between those who were separated],

2:16 and in this one body [the church] [2] to reconcile [“to change thoroughly” or to change from one condition to another; to remove barriers to peace; to bring two parties together who were at odds with one another; God does not need to be reconciled to us, we need to be reconciled to God] both of them to God through the cross, by which he put to death their hostility [between people and between people and God].

2:17 He came and preached peace [peace with God and peace between Jews and Gentiles] to you who were far away [Gentiles: knew little or nothing about God] and peace to those who were near [Jews].

2:18 For [reason Christ preached peace to both Jews and Gentiles] through him [Christ; cf. Acts 4:12] we both [Jews and Gentiles] have access [pictures being presented to a king in his throne room] to the Father by one Spirit.

2:19 Consequently [because of death of Jesus on the cross], you [Gentiles] are no longer foreigners and aliens [people without status], but [contrasts old status/condition with new status/condition] fellow citizens [with all rights and privileges] with God’s people [the saints] and members [suggests intimate status] of God’s household,

2:20 built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone [Christ holds the building together; cf. Ps. 118:22].

2:21 In him [Christ] the whole building is joined together [signifies function of cornerstone] and rises [grows; conveys idea of a dynamic church in process of growth] to become a holy temple [word refers to what was the Most Holy Place in the Jewish temple] in the Lord.

2:22 And in him [Christ] you too [Gentile believers joined with Jewish believers] are being built together to become a dwelling [an entirely new kind of dwelling: the whole body of believers, the church, made up of both Jews and Gentiles; God’s abode is in the church, not in the Jerusalem temple] in which God lives [in us corporately and individually] by his Spirit.

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.