Colossians 1:21-29

Results of Reconciliation vs 21-23

After the hymn (vs 15-20) Paul reminds his readers of from where they came and where they are … “But now…”

Three terms are used to describe the condition of those in Colossae (or any lost person):

a). alienated

Literally as used by Paul it means having been given over to strangers - that is, being born in a condition of sin is contrary to God’s original purpose.

b). enemies in your mind

“Enemies,” while a strong term, occurs in Scripture to describe the contrast between God and those who do not do his will (Rom 5:10; Jas 4:4). The word has an active connotation. They made themselves enemies. [Another] significant term is “mind.” … the terms in the New Testament speak of a person’s disposition. Actions naturally arise from the disposition, which is a matter of the mind/heart. Paul explicitly stated as much in Rom 1:18–32, where he wrote that inaccurate thoughts about God produce ungodly conduct. … Here in Colossians the disposition is negative, anti-God, and counter to the best interests of the individuals themselves.

c). “evil behavior.” …Paul characterized the mind (disposition) as evil, and the evidence he used was their evil works. The cause of their sinfulness was not their evil deeds; their evil deeds came from their sinfulness.

Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 230

BUT NOW…

Paul has described what they were. The reconciliation secured by Christs’ death on the cross changes everything!

What God has done in Christ occured at the death of Christ.

The death of Christ is as necessary to the gospel as the resurrection. Together, the “physical body” and “death” reveal the physical suffering of Christ in redemption. Flesh, blood, and death express the total nature of the sacrifice.

Melick, Philippians, Colossians, Philemon, 232.

This reconciliation has a clear purpose:

“to present you holy, and blameless, and above reproach in His sight—” (Colossians 1:22, NKJV)

Colossians and Philemon 3. The Hope Held out in the Gospel (1:21–23)

Paul at the same time reminds us that this new status is not an end in itself but has a further goal in view: that we who are already “holy” in status should become “holy” in reality

Ephesians, Philippians, Colossians, 1-2 Thessalonians & Philemon Commentary

Here, as elsewhere in the New Testament, eschatology is not intended to give us a map of the future but to transform our behavior in accordance with the rule of God so that we live in the present according to the values of that future toward which we are moving.

Paul indicates that this gospel, this message of reconciliation is the very heartbeat of his life.

The Mystery Revealed vs 24-29

vs 24 is puzzling…“I am filling up what is lacking of the sufferings of Christ on behalf of his body.”

Harold W. Hoehner, Philip W. Comfort, and Peter H. Davids, Cornerstone Biblical Commentary: Ephesians, Philippians, Colossians, 1&2 Thessalonians, Philemon., vol. 16 (Carol Stream, IL: Tyndale House Publishers, 2008), 262.

How can the crucifixion of Jesus be understood as somehow lacking?

Of course what Jesus accomplished through His suffering is enough.

What Paul points to is something all together different.

First, the Greek word Paul uses in vs 24 is never used to describe what Jesus experienced. the Greek word is used by Jesus to describe the ‘sufferings’ that will come towards the end of the age - prior to the eventual return of Jesus.

The Epistles to the Colossians and to Philemon Paul’s Commitment to the Gospel (1:24–29)

The words have caused bewilderment to generations of translators and commentators.7 But in fact they are simply the extension of Paul’s complete eschatological schema. It contains several elements: (1) Christ’s sufferings and death as the eschatological tribulation expected as the antecedent to the new age—Paul’s adaptation, reflected particularly in Rom. 8:18–23, of an older Jewish theme; (2) participation in the death of Christ as itself the means of transition from old age to new (Rom. 6:3–11; 8:18–23 prefaced by 8:17; 2 Cor. 4:10–12 leading into 4:16–5:5; Phil. 3:10–11; Heb. 2:9–10 offers a different model with equivalent effect); and, consequently, (3) Christian existence as a lifelong process in which dying with Christ leads to a share of his final resurrection (Rom. 6:5; Gal. 2:19; 6:14—still nailed to the cross with Christ [note the perfect tenses]; Rom. 6:5; 8:11, 23; Phil. 3:11—resurrection still future; see further my Jesus 326–38).

Believers, reconciled by Jesus’ death and resurrection, are actively engaged in God’s unfolding drama of redemption.

Philippians, Colossians, Philemon To Complete the Afflictions of Christ (1:24)

The word “lack” suggests that Paul thought of a fixed number of tribulations, some of which remained unfulfilled. Perhaps Paul meant that the inauguration of the age of salvation could not be completed until the universal implications of the gospel appeared. All those who contributed to that understanding suffered (e.g., Stephen), and Paul suffered uniquely because he was the apostle to the Gentiles. In a real sense, then, when his work was completed, the implications of the gospel as a message for all people would be clearly known.

Second, Jesus’ afflictions became Paul’s sufferings. Paul carefully distinguished between the two. He suffered in his body (“in my flesh”), and there was a real struggle.

The very real sufferings of Paul (see 2 Cor 11) are essential to the revealing of God’s Word most fully.

Paul describes the gospel as a ‘mystery.’ He does not use the term as we do in our culture.

‘Mystery’ in the Jewish context referred to a truth which lay hidden in the pages of the Old Testament, and its explanation awaited another day

Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 241.

This mystery is simply that Jesus indwells us!

‘Christ in you, the hope of glory.’

Paul’s energy and resources are aimed at nothing less than seeing that the message of reconciliation resulting in the indwelling of Christ reaches the entire world!

This work is not accomplished through human effort alone.

Rather, the ‘work’ is energized by the indwelling presence and power of God.

The ultimate purpose of Paul’s ‘work’ is to insure that all men and women are presented to God - fully formed!