Letter to the Colossians 1:1-29

1  Paul, an apostle of Christ Jesus through God’s will, and Timothy+ our brother,  to the holy ones and faithful brothers in union with Christ at Co·losʹsae: May you have undeserved kindness and peace from God our Father.  We always thank God, the Father of our Lord Jesus Christ, when we pray for you,  since we heard of your faith in Christ Jesus and the love you have for all the holy ones  because of the hope that is being reserved for you in the heavens.+ You previously heard about this hope through the message of truth of the good news+  that has come to you. Just as the good news is bearing fruit and increasing in all the world,+ so it is also doing among you from the day you heard and accurately knew the undeserved kindness of God in truth.  That is what you have learned from our beloved fellow slave Epʹa·phras,+ who is a faithful minister of the Christ on our behalf.  He also made known to us your love in a spiritual way.  That is also why from the day we heard of it, we have never stopped praying for you and asking* that you may be filled with the accurate knowledge+ of his will in all wisdom and spiritual comprehension,+ 10  so as to walk worthily of Jehovah+ in order to please him fully as you go on bearing fruit in every good work and increasing in the accurate knowledge of God;+ 11  and may you be strengthened with all power according to his glorious might+ so that you may endure fully with patience and joy,+ 12  as you thank the Father, who made you qualify to share in the inheritance of the holy ones+ in the light. 13  He rescued us from the authority of the darkness+ and transferred us into the kingdom of his beloved Son, 14  by means of whom we have our release by ransom, the forgiveness of our sins.+ 15  He is the image of the invisible God,+ the firstborn of all creation;+ 16  because by means of him all other things were created in the heavens and on the earth, the things visible and the things invisible,+ whether they are thrones or lordships or governments or authorities. All other things have been created through him+ and for him. 17  Also, he is before all other things,+ and by means of him all other things were made to exist, 18  and he is the head of the body, the congregation.+ He is the beginning, the firstborn from the dead,+ so that he might become the one who is first in all things; 19  because God was pleased to have all fullness to dwell in him,+ 20  and through him to reconcile to himself all other things+ by making peace through the blood+ he shed on the torture stake, whether the things on the earth or the things in the heavens. 21  Indeed, you who were once alienated and enemies+ because your minds were on the works that were wicked, 22  he has now reconciled by means of that one’s fleshly body through his death,+ in order to present you holy and unblemished and open to no accusation before him+ 23  provided, of course, that you continue in the faith,+ established on the foundation+ and steadfast,+ not being shifted away from the hope of that good news that you heard and that was preached in all creation under heaven.+ Of this good news I, Paul, became a minister.+ 24  I am now rejoicing in my sufferings for your sake,+ and I am undergoing the tribulations of the Christ that are yet lacking in my flesh in behalf of his body,+ which is the congregation.+ 25  I became a minister of this congregation in accord with the stewardship+ from God that was given to me in your behalf to preach the word of God fully, 26  the sacred secret+ that was hidden from the past systems of things+ and from the past generations. But now it has been revealed to his holy ones,+ 27  to whom God has been pleased to make known among the nations the glorious riches of this sacred secret,+ which is Christ in union with you, the hope of his glory.+ 28  He is the one we are proclaiming, admonishing everyone and teaching everyone in all wisdom, so that we may present every person complete in union with Christ.+ 29  To this end I am indeed working hard, exerting myself with his strength that is operating powerfully within me.+

Footnotes

Or “petitioning.”

Study Notes

The First to the Corinthians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the letters. The papyrus codex known as P46 shows that scribes identified Bible books by titles. That codex is the earliest known collection of Paul’s letters, often dated to about the year 200 C.E. It contains nine of his letters. At the beginning of Paul’s first inspired letter to the Corinthians, this codex has a title that reads Pros Ko·rinʹthi·ous A (“Toward [or, “To”] Corinthians 1”). (See Media Gallery, “Paul’s First Letter to the Corinthians.”) Other early manuscripts, such as Codex Vaticanus and Codex Sinaiticus of the fourth century C.E., contain the same title. In these manuscripts, the title appears both at the beginning of the letter and at the end.

To the Colossians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easy to identify the books.​—See study note on 1Co Title.

Paul . . . and Timothy our brother: Or “From Paul . . . and Timothy our brother.” Paul is the writer of this letter to the Colossians, but he includes Timothy in the opening greeting. Timothy was with Paul in Rome when this letter was written, during Paul’s first imprisonment about 59-61 C.E. Paul calls Timothy “our brother,” referring to their spiritual relationship. It appears that like Paul, Timothy endured imprisonment in Rome sometime within this period.​—Php 2:19; Heb 13:23.

an apostle of Christ Jesus: See study note on Ro 1:1.

an apostle: The Greek noun a·poʹsto·los is derived from the verb a·po·stelʹlo, meaning “to send away (out).” (Mt 10:5; Lu 11:49; 14:32) Its basic meaning is clearly illustrated in Jesus’ statement at Joh 13:16, where it is rendered “one who is sent.” Paul was called to be an apostle to the nations, or non-Jews, by the direct choice of the resurrected Jesus Christ. (Ac 9:1-22; 22:6-21; 26:12-23) Paul affirmed his apostleship by pointing out that he had seen the resurrected Lord Jesus Christ (1Co 9:1, 2) and had performed miracles (2Co 12:12). Paul also served as a channel for imparting the holy spirit to baptized believers, providing further evidence that he was a true apostle. (Ac 19:5, 6) Though he frequently refers to his apostleship, nowhere does he include himself among “the Twelve.”​—1Co 15:5, 8-10; Ro 11:13; Ga 2:6-9; 2Ti 1:1, 11.

holy ones: The Christian Greek Scriptures frequently refer to spiritual brothers of Christ in the congregations as “holy ones.” (Ac 9:13; 26:10; Ro 12:13; 2Co 1:1; 13:13) This term applies to those who are brought into a relationship with God through the new covenant by “the blood of an everlasting covenant,” the shed blood of Jesus. (Heb 10:29; 13:20) They are thereby sanctified, cleansed, and constituted “holy ones” by God. He ascribes this condition of holiness to them right from the start of their sanctified course on earth rather than after their death. Therefore, the Bible provides no basis for an individual or an organization to declare people to be “holy ones”​—or “saints,” as some Bible translations render this expression. Peter says that they “must be holy” because God is holy. (1Pe 1:15, 16; Le 20:7, 26) The term “holy ones” applies to all those who are brought into union and joint heirship with Christ. More than five centuries before Christ’s followers were given this designation, God revealed that people called “the holy ones of the Supreme One” would share in Christ’s Kingdom rulership.​—Da 7:13, 14, 18, 27.

May you have undeserved kindness and peace: Paul uses this greeting in 11 of his letters. (1Co 1:3; 2Co 1:2; Ga 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Tit 1:4; Phm 3) He uses a very similar greeting in his letters to Timothy but adds the quality “mercy.” (1Ti 1:2; 2Ti 1:2) Scholars have noted that instead of using the common word for “Greetings!” (khaiʹrein), Paul often uses the similar sounding Greek term (khaʹris), expressing his desire for the congregations to enjoy a full measure of “undeserved kindness.” (See study note on Ac 15:23.) The mention of “peace” reflects the common Hebrew greeting, sha·lohmʹ. (See study note on Mr 5:34.) By using the terms “undeserved kindness and peace,” Paul is apparently highlighting the restored relationship that Christians enjoy with Jehovah God by means of the ransom. When Paul describes where the generous kindness and peace come from, he mentions God our Father separately from the Lord Jesus Christ.

the holy ones: See study note on Ro 1:7.

Colossae: A city in SW Asia Minor that in Paul’s day was in the Roman province of Asia. (See Glossary, “Asia”; App. B13.) Its location in the Lycus River valley put it on a major trade route that connected cities on the Aegean Coast with cities to the E. By the first century C.E., neighboring Laodicea and Hierapolis had also become major cities in this region. Colossae continued to be a well-known textile center, noted for its fine wool dyed a reddish-purple, a color that was called colossinus. The remains of the ancient city, located 4 km (2.5 mi) from the Turkish town of Honaz, have not yet been excavated.

May you have undeserved kindness and peace from God our Father: See study note on Ro 1:7.

We always thank God . . . when we pray for you: Or possibly, “We thank God . . . always praying for you.” Some Bibles connect “always” to “thank God,” while other Bibles connect it to “pray.” The Greek text may be understood either way.

Ministers: Or “Servants.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. (See study note on Mt 20:26.) At Ro 15:8, the term is used to describe Jesus. (See study note.) In this verse (1Co 3:5), Paul describes himself and Apollos as ministers, or servants, who helped the Corinthians to become believers. Their ministry, like the ministry of all baptized Christians, involved filling the spiritual needs of other humans.​—Lu 4:16-21.

minister: Or “servant.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. The term is used to describe Christ (Ro 15:8), ministers or servants of Christ (1Co 3:5-7; Col 1:23), ministerial servants (Php 1:1; 1Ti 3:8), as well as household servants (Joh 2:5, 9) and government officials (Ro 13:4).

Epaphras: A faithful minister in Colossae who visited the apostle Paul in Rome during Paul’s first imprisonment there. It appears that at the time of writing his letter to the Colossians, the apostle had not visited Colossae (Col 2:1) and that Epaphras was instrumental in establishing the congregation there (Col 1:6-8; 4:12, 13). The name Epaphras is an abbreviation of Epaphroditus. However, Epaphras is not to be confused with Epaphroditus from Philippi. (Php 2:25) Epaphras from Colossae is also mentioned at Phm 23.

minister: See study notes on Mt 20:26; 1Co 3:5.

in a spiritual way: Lit., “in spirit.” This expression describes the kind of love shown by the Colossian Christians. It is the unselfish, principled love that God’s holy spirit produces in people who submit to its influence.​—Ga 5:22.

the accurate knowledge: In the Christian Greek Scriptures, there are two words commonly translated “knowledge,” gnoʹsis and e·piʹgno·sis. The word used here, e·piʹgno·sis, is a strengthened form of gnoʹsis (e·piʹ, literally meaning “upon” but here conveying the idea of “additional”). Depending on the context, it may mean “exact, real, or full knowledge.” (See study note on Ro 10:2.) Here Paul uses this word to show that a mature Christian must be united with fellow believers in gaining full knowledge of the Son of God, Christ Jesus.​—1Co 1:24, 30; Eph 3:18; Col 2:2, 3; 2Pe 1:8; 2:20.

the accurate knowledge: In this context, the expression “the accurate knowledge” appears twice, here and in the following verse. Paul prays that the Colossian Christians may be filled with accurate knowledge about God and His will.​—For a discussion of the Greek term rendered “accurate knowledge,” see study note on Eph 4:13.

spiritual comprehension: That is, an understanding of spiritual things imparted by God’s spirit. It includes “the accurate knowledge of [God’s] will.” The person with such spiritual understanding sees things as Jehovah does.

to walk worthily of Jehovah: The expression “to walk” is here used figuratively in the sense of living one’s life or conducting oneself. A number of times in his letters, Paul uses the expression “to walk” with a figurative meaning. (Ga 5:16; Eph 5:2; Php 3:17; Col 2:6; 3:7; 4:5; 1Th 2:12; 4:1) One reference work says that in such contexts, this term refers to the “walk of life.” Such usage has its background in the Hebrew Scriptures. One example is found at 2Ki 20:3, where King Hezekiah said: “I beg you, O Jehovah, remember, please, how I have walked before you faithfully.” So to walk worthily of Jehovah means to live in a way that reflects well on his name and is in agreement with his righteous standards. At 1Th 2:12, Paul uses a similar phrase.​—For the use of the divine name in this verse, see App. C3 introduction; Col 1:10.

move mountains: Or “transplant mountains.” Paul is apparently using an ancient figure of speech meaning “to make what seems impossible possible.”​—Compare Mr 11:23, where a similar expression is used in connection with faith.

the Kingdom of the Christ and of God: Paul says that the Kingdom is both God’s and Christ’s at the same time. Jehovah is the Universal Sovereign because of his Godship and because he is the Creator. (Ps 103:19; Isa 33:22; Ac 4:24) Jehovah always remains King. (Ps 145:13) However, at times he chooses to delegate authority and grant power to others. He has appointed his Son, Christ Jesus, to carry out His will by giving him “rulership, honor, and a kingdom.” (Da 7:13, 14) The extensive power that Christ wields as King comes directly from Jehovah God. (Mt 28:18) Though all others in the universe are subject to the Son’s rule, Christ himself remains subject to his Father and God.​—1Co 15:27, 28; Eph 1:20-22.

the authority of the darkness: Or “the power (domain) of darkness.” Jesus similarly spoke of “the authority of darkness” governing his opposers when he was arrested on the night before his execution. (See study note on Lu 22:53.) Here Paul stresses the spiritual darkness that envelops the system of things under Satan’s control.​—Eph 4:18; 6:12; compare 2Co 4:4 and study note.

transferred: Paul here says that Christians were rescued from darkness and were now in a better place. He uses a Greek word that can also mean “transplanted.” (1Co 13:2 and study note.) The same Greek word was sometimes used by non-Biblical writers regarding the transfer of entire populations from one land to another. Paul reminds the Colossian Christians how blessed they are to have been lifted out of Satan’s dark domain and transferred to a vastly better kingdom.

the kingdom of his beloved Son: Paul here speaks of a kingdom that was then in existence, since the verse shows that Christians had already been transferred into it. This kingdom is therefore different from the heavenly Messianic Kingdom, which the Bible shows would not be established until well after Paul’s day. (1Co 6:9, 10; Eph 5:5 and study note; 2Pe 1:10, 11; Re 11:15; 12:10; compare Lu 19:11, 12, 15.) So Paul is referring to a different “kingdom,” one made up of spirit-anointed Christians who are prospective heirs of the heavenly Kingdom. (Jas 2:5) Christ became King, or Ruler, of that kingdom at Pentecost 33 C.E. That spiritual kingdom will exist on earth until the last one of the anointed is taken to heaven. After such spirit-begotten Christians receive their heavenly reward, they will no longer be earthly subjects of the spiritual kingdom of Christ; rather, they will be kings with Christ in heaven.​—Re 5:9, 10.

the god of this system of things: Satan is “the god” referred to here. This is clearly indicated later in the verse where it says that he “has blinded the minds of the unbelievers.” Jesus called Satan “the ruler of this world” and said that he would be “cast out.” (Joh 12:31) Jesus’ statement and the fact that Satan is called “the god of this system of things [or, “of this age”]” indicates that his position is temporary.​—Compare Re 12:12.

the authority of darkness: Or “the power of darkness,” that is, of those who are in spiritual darkness. (Compare Col 1:13.) At Ac 26:18, darkness is mentioned together with “the authority of Satan.” Satan exercised his authority by influencing human agents to carry out the works of darkness that led to the execution of Jesus. For example, the account at Lu 22:3 says that “Satan entered into Judas, the one called Iscariot,” who then betrayed Jesus.​—Ge 3:15; Joh 13:27-30.

He is . . . the firstborn from the dead: Bible accounts tell of other humans who were resurrected prior to Jesus, but he was the first to be raised from the dead to endless life. His resurrection was “in the spirit” (1Pe 3:18) to a higher position than the one he held in the heavens before coming to earth. He was granted immortality and incorruption, which no human of flesh and blood can have. Jesus was “exalted above the heavens,” and in all the universe, he is second only to Jehovah God. (Heb 7:26; 1Co 15:27; Php 2:9-11) He was resurrected by Jehovah God himself!​—Ac 3:15; 5:30; Ro 4:24; 10:9.

the firstborn of all creation: That is, the first creation by Jehovah God. Seven of the eight occurrences of the Greek term for “firstborn” (pro·toʹto·kos) in the Christian Greek Scriptures refer to Jesus. The usual Scriptural meaning of the term “firstborn” is the one born first in order of time, such as a firstborn child. Because Jesus was “the firstborn” child of Mary, he was presented at the temple in accordance with Jehovah’s Law. (Lu 2:7, 22, 23; Mt 1:25) At Col 1:18 (see study note), the same Greek word is used of Jesus, “the firstborn from the dead,” that is, first in order of time. (Compare Ro 8:29.) Likewise, in the Hebrew Scriptures, the expression “firstborn” is most often used in the sense of “the oldest son of a father.” The same Greek word occurs in the Septuagint at Ge 49:3, where Jacob says: “Reuben, you are my firstborn.” (See Glossary, “Firstborn.”) Some who claim that Jesus was not created say that “firstborn” here means one who is preeminent in rank, not part of the creation, and they render the phrase “the firstborn over all creation.” While it is true that Jesus is preeminent in relation to all other creatures, there is no basis for the assertion that the term “firstborn” here takes on a meaning other than its usual one. A similar statement at Re 3:14 calls Jesus “the beginning of the creation by God,” confirming that here “firstborn of all creation” is used in the sense of being the first one created by God.

an only-begotten son: The Greek word mo·no·ge·nesʹ, traditionally translated “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” The Bible uses the term in describing the relation of sons and daughters to their parents. (See study notes on Lu 7:12; 8:42; 9:38.) In the apostle John’s writings, this term is used exclusively of Jesus (Joh 3:16, 18; 1Jo 4:9) but never about Jesus’ human birth or existence as a man. Instead, John uses the term to describe Jesus in his prehuman existence as the Logos, or the Word, the one who “was in the beginning with God,” even “before the world was.” (Joh 1:1, 2; 17:5, 24) Jesus is the “only-begotten son” because he was Jehovah’s Firstborn and the only one created directly by God. While other spirit creatures are likewise called “sons of the true God” or “sons of God” (Ge 6:2, 4; Job 1:6; 2:1; 38:4-7), all those sons were created by Jehovah through that firstborn Son (Col 1:15, 16). In summary, the term mo·no·ge·nesʹ refers both to Jesus’ being “one of a kind; unique; incomparable” and to his being the only son produced directly and solely by God.​—1Jo 5:18; see study note on Heb 11:17.

the firstborn of all creation: That is, the first creation by Jehovah God. Seven of the eight occurrences of the Greek term for “firstborn” (pro·toʹto·kos) in the Christian Greek Scriptures refer to Jesus. The usual Scriptural meaning of the term “firstborn” is the one born first in order of time, such as a firstborn child. Because Jesus was “the firstborn” child of Mary, he was presented at the temple in accordance with Jehovah’s Law. (Lu 2:7, 22, 23; Mt 1:25) At Col 1:18 (see study note), the same Greek word is used of Jesus, “the firstborn from the dead,” that is, first in order of time. (Compare Ro 8:29.) Likewise, in the Hebrew Scriptures, the expression “firstborn” is most often used in the sense of “the oldest son of a father.” The same Greek word occurs in the Septuagint at Ge 49:3, where Jacob says: “Reuben, you are my firstborn.” (See Glossary, “Firstborn.”) Some who claim that Jesus was not created say that “firstborn” here means one who is preeminent in rank, not part of the creation, and they render the phrase “the firstborn over all creation.” While it is true that Jesus is preeminent in relation to all other creatures, there is no basis for the assertion that the term “firstborn” here takes on a meaning other than its usual one. A similar statement at Re 3:14 calls Jesus “the beginning of the creation by God,” confirming that here “firstborn of all creation” is used in the sense of being the first one created by God.

every other name: A literal rendering of the Greek text (“every name,” Kingdom Interlinear), which is used in many translations, could give the impression that Jesus’ name is above God’s own name. However, such an idea would not agree with the context, for Paul says: “God exalted him [Jesus] to a superior position and kindly gave him” this name. Also, the Greek word for “every (all)” can in some contexts have the meaning “every other” or “all other.” Note, for example, the renderings at Lu 13:2 (“all other”); Lu 21:29 (“all the other”); Php 2:21 (“all the others”). So both the context and the way that this Greek word is used at other occurrences support the rendering “every other.” Paul is here explaining that Jesus’ name is above every other name, with the exception of that of Jehovah, the one who gave him that name.​—See also 1Co 15:28.

by means of him all other things were created: God used “his beloved Son” (Col 1:13) in creating the things “in the heavens and on the earth, the things visible and the things invisible.” This would include the millions of other spirit sons in Jehovah God’s heavenly family, as well as the physical universe. (Ge 1:1; Da 7:9, 10; Joh 1:3; Re 5:11) Jesus was Jehovah’s firstborn Son and the only one created directly by God. (Heb 1:6; see study notes on Joh 1:14 and Col 1:15.) Logically, it was to this firstborn Son that Jehovah said: “Let us make man in our image, according to our likeness.”​—Ge 1:26.

all other things: A literal rendering of the Greek text would be “all things.” (Compare Kingdom Interlinear.) However, such a rendering could give the impression that Jesus was not created but was the Creator himself. And that idea would not agree with the rest of the Bible, including the preceding verse, which calls Jesus “the firstborn of all creation.” (Col 1:15; compare Re 3:14, where Jesus is called “the beginning of the creation by God.”) Also, the Greek word for “all” can in some contexts have the meaning “all other,” as for example at Lu 13:2 (“all other”); Lu 21:29 (“all the other”); Php 2:21 (“all the others”). This agrees with Paul’s inspired teaching found at 1Co 15:27: “God ‘subjected all things under his [Christ’s] feet.’ But when he says that ‘all things have been subjected,’ it is evident that this does not include the One who subjected all things to him.” So both the Bible’s teachings as a whole and the probable meaning of the Greek word used here support the rendering “all other things.”​—Compare study note on Php 2:9.

thrones or lordships or governments or authorities: Here Paul refers to positions of authority within Jehovah’s administrative arrangement. Such positions exist among God’s human servants and, as indicated here, also among his perfect spirit creatures. (Ezr 10:15-17; Isa 6:2; 1Co 6:3; Eph 3:10; Heb 13:17; Jude 8, 9) These positions were not simply permitted by Jehovah; rather, they were created by God. He is the Source of these arrangements, and his Son was the active agent in setting them up. The positions of authority mentioned in this verse were “created through him [Jesus] and for him,” and therefore they cannot refer to human governments.

created through him and for him: Although God’s firstborn Son, Jesus, is here said to have been involved in the creation of all things, the Scriptures do not call him the Creator. The preceding verse says that he is “the firstborn of all creation,” and at Re 3:14, he is called “the beginning of the creation by God.” After his own creation, Jesus, personified as “wisdom” in Proverbs chapter 8, became Jehovah’s “master worker.” (Pr 8:1, 22, 30) Jesus’ involvement with creation is described at Pr 8:22-31, which says that Jehovah’s master worker “rejoiced over [God’s] habitable earth, and . . . was especially fond of the sons of men [or, “mankind”].” It is in this sense that Col 1:16 says: “All other things have been created through him and for him.”

the kingdom of his beloved Son: Paul here speaks of a kingdom that was then in existence, since the verse shows that Christians had already been transferred into it. This kingdom is therefore different from the heavenly Messianic Kingdom, which the Bible shows would not be established until well after Paul’s day. (1Co 6:9, 10; Eph 5:5 and study note; 2Pe 1:10, 11; Re 11:15; 12:10; compare Lu 19:11, 12, 15.) So Paul is referring to a different “kingdom,” one made up of spirit-anointed Christians who are prospective heirs of the heavenly Kingdom. (Jas 2:5) Christ became King, or Ruler, of that kingdom at Pentecost 33 C.E. That spiritual kingdom will exist on earth until the last one of the anointed is taken to heaven. After such spirit-begotten Christians receive their heavenly reward, they will no longer be earthly subjects of the spiritual kingdom of Christ; rather, they will be kings with Christ in heaven.​—Re 5:9, 10.

the head of the body, the congregation: Both in his letter to the Colossians and in the one to the Ephesians, Paul likens the Christian congregation to a “body,” of which Christ is the head. (Eph 1:22, 23) According to one reference work, this metaphor “suggests not only vital union with the Head, but that the will of the Head is exercised through the members. They are His instruments.” Jesus is also the head, or ruler, of the kingdom that Paul calls “the kingdom of [God’s] beloved Son.”​—Col 1:13 and study note.

He is . . . the firstborn from the dead: Bible accounts tell of other humans who were resurrected prior to Jesus, but he was the first to be raised from the dead to endless life. His resurrection was “in the spirit” (1Pe 3:18) to a higher position than the one he held in the heavens before coming to earth. He was granted immortality and incorruption, which no human of flesh and blood can have. Jesus was “exalted above the heavens,” and in all the universe, he is second only to Jehovah God. (Heb 7:26; 1Co 15:27; Php 2:9-11) He was resurrected by Jehovah God himself!​—Ac 3:15; 5:30; Ro 4:24; 10:9.

to have all fullness to dwell in him: Jesus Christ is the key figure in the fulfilling of God’s purpose, and he occupies the foremost place in the congregation. In addition to “the blood he shed on the torture stake” to reconcile mankind (Col 1:20), Jesus provides everything (“all fullness”) that Christians need for guidance and instruction. Jesus is also the very embodiment of divine qualities, including wisdom. His example and teachings are perfect, lacking nothing that must be supplemented by human philosophies and traditions. (Col 2:8-10) Hence, he is the one to whom Christians look as their Exemplar and source of instruction.

God, who reconciled us to himself: All humans need to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. (Ro 5:12) As a result, they are in a state of alienation from God; they are at enmity with God, whose standards do not allow for condoning wrongdoing. (Ro 8:7, 8) The Greek words for “to reconcile” and “reconciliation” basically convey the meaning “change; exchange,” and in this context they refer to changing from a hostile relationship to a friendly, harmonious relationship with God. Paul here shows that God first reconciled “us” (Paul, his associates, and all spirit-anointed Christians) to Himself through Christ, that is, by means of Christ’s ransom sacrifice. Then Paul says that God “gave us the ministry of the reconciliation.”​—See study note on Ro 5:10.

reconciling a world to himself: The world of mankind needs to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. (See study note on 2Co 5:18.) God is accomplishing this reconciliation by means of Christ, that is, through the atoning sacrifice of Jesus. (Ro 5:10; 2Co 5:21; Col 1:21, 22) Jehovah has appointed those who are in union with Christ to be “ambassadors” to a hostile world and has given them “the ministry of the reconciliation.”​—2Co 5:18, 20.

to gather all things together in the Christ: The administration that God has put in place will be carried out in two stages. The first stage is to gather together the things in the heavens, that is, those who are called to rule with Christ in heaven. (Ro 8:16, 17; Eph 1:11; 1Pe 1:4) This stage began at Pentecost 33 C.E. (Ac 2:1-4) The second stage is to gather together the things on the earth, that is, those who are to live in an earthly paradise as subjects of the heavenly government.​—Joh 10:16; Re 7:9, 10; 21:3, 4.

to reconcile to himself: The Greek verb here rendered “to reconcile” has the basic meaning “to change; to exchange.” It came to mean “to change from hostility to a friendly relationship.” Paul here explains that the reconciliation is accomplished “through the blood he [Jesus] shed on the torture stake.” By this means, mankind will be brought back into harmony with God. This change will allow the relationship between God and man to be friendly again.​—See study notes on Ro 5:10; 2Co 5:18, 19.

torture stake: Or “execution stake.”​—See Glossary.

the things on the earth or the things in the heavens: Paul here describes those who are reconciled by means of the blood Christ shed on the torture stake. “The things in the heavens” are the spirit-anointed Christians, called to reign with Christ in heaven. They are “partakers of the heavenly calling” (Heb 3:1) and are “to rule as kings over the earth” as joint heirs with Christ in God’s Kingdom (Re 5:9, 10). “The things on the earth” are humans who are reconciled to God and who will live on earth as subjects of this heavenly Kingdom.​—Ps 37:29; see study note on Eph 1:10.

reconciled to God: The Greek verb ka·tal·lasʹso, used twice in this verse and twice in the passage at 2Co 5:18, 19, has the basic meaning “to change; to exchange.” It came to mean “to change from hostility to a friendly relationship.” As used of man’s relationship with God, it means to bring back into harmony or to cause to be friendly again. Paul used this verb when speaking of a woman’s being “reconciled with her husband” from whom she was separated. (1Co 7:11) The related verb di·al·lasʹso·mai appears at Mt 5:24 in Jesus’ instructions to “make . . . peace with your brother” before presenting an offering on the altar. (See study note on Mt 5:24.) Mankind needs to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. As a result, mankind is in a state of alienation from God; they are at enmity with God, whose standards do not allow for his condoning wrongdoing.​—Ro 5:12; 8:7, 8.

was preached in all creation under heaven: Paul is not indicating that the good news had literally reached every land around the globe. Rather, he is describing in broad terms how far the good news had spread. (Ro 1:8; Col 1:6) By the time Paul wrote his letter to the Colossians, the Kingdom message was widely known throughout the Roman Empire and beyond. In fact, nearly 30 years before that time, Jews and proselytes who embraced Christianity at Pentecost 33 C.E. carried the message at least as far as Parthia, Elam, Media, Mesopotamia, Arabia, Asia Minor, the parts of Libya toward Cyrene, and Rome​—encompassing the world known to Paul’s readers. (Ac 2:1, 8-11, 41, 42) However, Paul’s own words in Romans chapter 15 show that his statement was not meant to be taken literally. There he stated that the good news had not yet been preached in the then “untouched territory” of Spain.​—Ro 15:20, 23, 24.

his body, which is the congregation: See study note on Col 1:18.

the head of the body, the congregation: Both in his letter to the Colossians and in the one to the Ephesians, Paul likens the Christian congregation to a “body,” of which Christ is the head. (Eph 1:22, 23) According to one reference work, this metaphor “suggests not only vital union with the Head, but that the will of the Head is exercised through the members. They are His instruments.” Jesus is also the head, or ruler, of the kingdom that Paul calls “the kingdom of [God’s] beloved Son.”​—Col 1:13 and study note.

God’s wisdom in a sacred secret: That is, the wise arrangement that God put in place for ending the rebellion that started in Eden and for bringing about universal peace and unity. (See Glossary, “Sacred secret.”) The declaration of the “sacred secret” (Greek, my·steʹri·on; see study note on Mt 13:11) began with Jehovah’s prophecy at Ge 3:15. Jehovah’s “sacred secret” centers on Jesus Christ. (Eph 1:9, 10; Col 2:2) It includes Jesus’ identity as the promised offspring, or Messiah, and his role in God’s Kingdom (Mt 13:11); the selection of anointed ones​—taken from among both Jews and Gentiles​—to be Christ’s joint heirs, with whom he shares the Kingdom (Lu 22:29, 30; Ro 11:25; Eph 3:3-6; Col 1:26, 27); and the unique nature of this congregation composed of 144,000 “bought from among mankind as firstfruits to God and to the Lamb” (Re 14:1, 4). These facets can be understood only by those who thoroughly study the Scriptures.

the sacred secret: The term “sacred secret” is mentioned several times in Paul’s letter to the Colossians.​—Col 1:27; 2:2; 4:3; see study notes on Mt 13:11; 1Co 2:7; Eph 1:9.

the past systems of things: Or “the past ages.”​—See Glossary, “System(s) of things.”

sacred secrets: The Greek word my·steʹri·on is rendered “sacred secret” 25 times in the New World Translation. Here used in the plural, this expression refers to aspects of God’s purpose that are withheld until God chooses to make them known. Then they are fully revealed but only to those to whom he chooses to give understanding. (Col 1:25, 26) Once revealed, the sacred secrets of God are given the widest possible proclamation. This is evident by the Bible’s use of such terms as “declaring,” “making known,” “preach,” “revealed,” and “revelation” in connection with the expression “the sacred secret.” (1Co 2:1; Eph 1:9; 3:3; Col 1:25, 26; 4:3) The primary “sacred secret of God” centers on the identification of Jesus Christ as the promised “offspring,” or Messiah. (Col 2:2; Ge 3:15) However, this sacred secret has many facets, including the role Jesus is assigned to play in God’s purpose. (Col 4:3) As Jesus showed on this occasion, “the sacred secrets” are connected with the Kingdom of the heavens, or “the Kingdom of God,” the heavenly government in which Jesus rules as King. (Mr 4:11; Lu 8:10; see study note on Mt 3:2.) The Christian Greek Scriptures use the term my·steʹri·on in a way different from that of the ancient mystery religions. Those religions, often based on fertility cults that flourished in the first century C.E., promised that devotees would receive immortality, direct revelation, and approach to the gods through mystic rites. The content of those secrets was obviously not based on truth. Those initiated into mystery religions vowed to keep the secrets to themselves and therefore shrouded in mystery, which was unlike the open proclamation of the sacred secrets of Christianity. When the Scriptures use this term in connection with false worship, it is rendered “mystery” in the New World Translation.​—For the three occurrences where my·steʹri·on is rendered “mystery,” see study notes on 2Th 2:7; Re 17:5, 7.

the sacred secret of his will: The term “sacred secret” is mentioned several times in Paul’s letter to the Ephesians. Generally speaking, Jehovah’s “sacred secret” centers on Jesus Christ. (Col 2:2; 4:3) However, God’s sacred secret has many facets. These include: Jesus’ identity as the promised offspring, or Messiah, and his role in God’s purpose (Ge 3:15); a heavenly government, God’s Messianic Kingdom (Mt 13:11; Mr 4:11); the congregation of spirit-anointed Christians, of which Christ is head (Eph 5:32; Col 1:18; Re 1:20); the role of those anointed ones who share the Kingdom with Jesus (Lu 22:29, 30); and the selection of the anointed from among both Jews and Gentiles (Ro 11:25; Eph 3:3-6; Col 1:26, 27).​—See study notes on Mt 13:11; 1Co 2:7.

complete: Or “mature; perfect.”​—Compare 1Co 2:6 and ftn.

Media

Paul’s Letter to the Colossians
Paul’s Letter to the Colossians

Shown here is a leaf from a papyrus codex known as P46, believed to date from about 200 C.E. The codex contains a collection of nine of Paul’s letters, but the letters do not appear in the same order as in modern-day Bibles. (See Media Gallery, “Paul’s First Letter to the Corinthians” and “Paul’s Second Letter to the Corinthians.”) This leaf shows the end of Paul’s letter to the Philippians and the beginning of his letter to the Christians in Colossae, a city in southwest Asia Minor. It is part of the Papyrus Chester Beatty 2, which is housed at the Chester Beatty Library in Dublin, Ireland. Highlighted is the title, which reads: “Toward [or, “To”] Colossians.” This papyrus collection provides evidence that from an early date, scribes identified Bible books by titles.

Video Introduction to the Book of Colossians
Video Introduction to the Book of Colossians