Colossians 1:1-29 Christ And Our Place

by Gregg Allen Trickett, written 07/12/2014 updated 06/14/2025, read time 140-230 min

Introduction

Paul wrote this letter while imprisoned in Rome. The Church at Colossae in Asia Minor faced a myriad of secular beliefs challenging the work of God, the Person of Jesus Christ and our place in Him. The letter addresses gnosticism, mysticism and other heretical teachings.

A Translation of Colossians Chapter 1

Paul, an apostle of Jesus Christ by the will of God, and Timothy the brother, to those in Colossae, holy and faithful brothers in Christ: Grace to you, and peace from God our Father.

We give thanks to the God and Father of our Master Jesus Christ always concerning you [when] we are praying, [we] having heard your faith in Christ Jesus and the love that [is] toward all the saints, because of the hope being reserved for you in the heavens, which you heard before in the word of the truth of the gospel, from the time being into you just as also in all the world, and it is bearing fruit and being enlarged, just as also in you from the day you heard and fully knew the grace of God in truth; just as also you learned from Epaphras, our beloved fellow bond-servant, who is a faithful attending-servant of Christ on your behalf; who also made clear to us your love in spirit.

Because of this also, since the day we heard, we [ourselves] do not refrain praying on your behalf and asking in order that you may be filled with the full knowledge of His will in all wisdom and in spiritual understanding, for you to walk about worthily of the Lord in every pleasing-endeavor, bearing fruit in every good work, and being increased into the full knowledge of God, being strengthened with all power according to the might of His glory, into all steadfastness and patience with joy; giving thanks to the Father, the One having qualified us into the portion of the inheritance of the saints in the Light;

who delivered us to Himself out from the authority of darkness, and transferred us into the kingdom of the Son of His love; in whom we have the redemption through His blood, the forgiveness of sins;

who is image of the invisible God, Firstborn of all creation. For that, the universe was created by Him; the things in the heavens and the things upon the earth, the things visible and the things invisible, whether thrones or dominions or rulers or authorities; the universe is having been created through Him and for Him. And He Himself is before all things, and the universe continues to subsist in Him;

and He Himself is the head of the body, of the Assembly, who is Beginning, Firstborn out from the dead [ones], so that He should become in all things One having preeminence; for that, all the fullness was well-pleased to dwell in Him, and through Him to reconcile fully all things toward Him, He having made peace through the blood of His cross; through Him, whether those [things] upon the earth or those [things] in the heavens. And you, then being alienated entirely, even hostile men in the mind, in hurtful works, but just now He reconciled in the body of His flesh through death, to present you sanctified and unblemished and irreproachable before His presence; if indeed you continue in the faith remaining established and steadfast, and not those being moved away from the hope of the gospel that you heard, of the one then being proclaimed in all creation, to the one under heaven, of which I, Paul, became an attending-servant.

Now I rejoice in my sufferings on your behalf, and I fill up the things lacking of Christ's afflictions in my flesh on behalf of His body, which is the Assembly, of which I became an attending-servant according to the household administration of God having been given to me for you, to make replete the word of God; the mystery which has been hidden deeply away from the ages and away from the generations, but just now was manifested to His saints; to whom God willed to make known what [is] the wealth of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory;

whom we ourselves proclaim, admonishing every man and teaching every man in all wisdom, so that we may present every man finished in Christ Jesus; toward this also I fatigue, laboring fervently according to His effectual energy operating in me with power.

Greeting, Acknowledgment and Blessing

Col 1:1 "Paul, an apostle of Jesus Christ by the will of God, and Timothy the brother,"

Paul, - Παυλος, nominative singular/masculine: meaning 'little', his Gentile name; he was called to be an Apostle and New Testament writer; origin of the root of Παυλος is from a derivative of the verb παυω means to stop, restrain, or come to an end; see his conversion in Act 9:1-6 where the Lord stopped or restrained Saul on the way to Damascus; see Col 1:9 "we have not ceased [παυω] to pray for you".

an apostle - αποστολος nominative singular/masculine: from the verb αποστελλω 'to send', someone sent, a delegate, ambassador of the Gospel.

of Jesus - ιησου genitive singular/masculine: Jesus is from the Hebrew Yehoshua meaning the 'Lord saved.'

Christ - χριστου genitive singular/masculine from Hebrew מָשִׁיחַ: here the anointed One or Messiah. The name Jesus Christ in that order is found in Col 1:1, 2, 3.

The Father sent [verb αποστελλω] His Son into the world, the Sent one (see Mat 10:40, 15:24, Mk 9:37, Lk 4:18, 9:48, 10:16, Jn 10:36, 1Jn 4:9-10, 14); and He sent the Holy Spirit (Lk 24:49, Rev 5:6), and now Paul is sent to the Gentiles by God's Son Jesus Christ.

by the will - δια θεληματος genitive singular/neuter: determination, choice, purpose as urging on to action with the idea as an expression of pleasure towards something; -ma suffix indicates as a result of the will; here Paul expressing authority with humility. Paul did not choose the office of Apostle but was appointed to it by Jesus (Act 9:6, 15).

of God, - θεου genitive singular/masculine. The phrase "by the will of God" is present in five of Paul's letters, referring to his apostleship. God's "will" is referred to 3 times in this epistle. See also "filled with the knowledge of His will" (Col 1:9), and "that you may stand perfect and fully assured in all the will of God" (Col 4:12); Jesus called and appointed Saul according to the will of God.

and Timothy - τιμοθεος nominative singular/masculine: meaning 'dear or precious to God'; Timothy, the evangelist and later pastor at Ephesus, together with Paul make a witness of two men, who are endorsing the Gospel as delivered to the Colossians by Epaphras, this in contrast to the false teachers that confronted them.

the brother, - αδελφος nominative singular/masculine: unity of the womb meaning of the same family, expressing fellowship within the body of Christ. "brother" is mentioned 5 times: Col 1:1, 2, 4:7, 9, 15.

Col 1:2 'to those in Colossae, holy and faithful brothers in Christ: Grace to you, and peace from God our Father.'

to those ... holy [ones] - τοις ... αγιοις adjective plural/masculine: sacred, separated, consecrated to God for service to Him. "saints" is mentioned 6 times. The Colossians were commended for their love for all the saints (Col 1:4), called "saints in Light" (Col 1:12), see "mystery ... manifested to His saints" (Col 1:26). αγιος as an adjective: "holy and blameless" (Col 1:22), and "holy and beloved" (Col 3:12).

in Colossae, - εν κολασσαις dative plural/feminine: this phrase begins the verse; the name means punishment or correction; a city in Asia Minor;

and faithful [ones] - και πιστοις adjective dative plural/masculine: trustworthy, believing; here perhaps faithful in duty to God, to the Gospel, and to the Church; used 4 times in this epistle.

brothers - αδελφοις dative plural/masculine: brothers; see Onisimus [a Colossian slave of Philemon] is a "faithful brother;" stressing the new relationship in Christ. The phrase "faithful brethren" accompanying "the saints" may indicate some of the saints were being shaken by false teaching and a corruption of the Gospel.

in Christ: - εν χριστω: from a verb meaning to anoint, here the Greek title of the Messiah, the anointed One; 'in' is a fixed position, a relation of rest between two words meaning 'into' and 'out of.' Christ is a firm place (Isa 28:16); we are pillars in God's Temple (Rev 3:12) set upon the foundation of the Apostles having Christ as its Cornerstone (Eph 2:20-21). See "your faith in Christ" (Col 1:4), and "every man complete in Christ" (Col 1:28).

The phrases in Christ, in Him, in Whom, and in the Lord occur several times referring to:

Grace to you, - χαρις nominative singular/feminine + υμιν dative 2nd-person/plural: grace is the free expression of God's lovingkindness toward men; a favor having no expectation of return, being unearned, unmerited, and exclusive of works. Grace in Hebrew means kindness or favor, root from a verb meaning to bend or stoop in kindness to an inferior. See "grace of God in truth" (Col 1:6) and "grace with you" in closing (Col 4:18); χαρις is mentioned 5 times in Col.

and peace - και ειρηνη nominative singular/feminine: from a verb meaning 'to join', quietness, rest, by implication prosperity; "let the peace of Christ rule [arbitrate, govern, prevail] in your hearts" (Col 3:15), Christ is our peace (Eph 2:14). The phrase 'grace and peace' is a greeting or blessing. See Aaron's invocation of blessing, grace, and peace (Num 6:23-27). Jerusalem means city of peace, Melchizedek being its king when the Lord called Abraham. See ειρηνοποιεω 'having made peace' in Col 1:20.

"The LORD bless you, and keep you; the LORD make His face shine on you, and be gracious to you; the LORD lift up His countenance on you, and give you peace" Num 6:24-26.

from God our Father. - απο θεου πατρος [both genitive singular/masculine] ημων [genitive 1st-person/plural]: God is our Father and we are His sons now that we are in Christ; see "God, the Father of our Lord Jesus Christ" (Col 1:3), "the Father" of His household (Col 1:12), and "God the Father" (Col 3:17).

{The GNT-TR includes 'and Lord Jesus Christ' as the last words of verse 2; the GNT-WH, GNT-NA26, NASB, and LITV exclude this addition.}

Faith, Hope and Love

Col 1:3 'We give thanks to the God and Father of our Master Jesus Christ always concerning you [when] we are praying,'

We give thanks - ευχαριστουμεν present/active/indicative 1st-person/singular: from noun χαρις meaning grace, to be grateful or express gratitude. Paul mentions giving thanks for many reasons: here because of the hope laid up for believers in heaven (Col 1:5), the Father has qualified 'into the portion of the inheritance ... in Christ (Col 1:12), thankful for the peace of Christ into which we are called in one body (Col 3:15), "singing with thankfulness [χαρις gratitude] in our hearts to God" (Col 3:16), and giving thanks to Jesus in whatever we do in the name of the Lord (Col 3:17). See Eph 5:20, "always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father."

to the God and Father - τω θεω και πατρι both dative singular/masculine: giving thanks through Him [the Lord Jesus] to God the Father (Col 3:17). See Eph 1:3, "Blessed is the God and Father of our Lord Jesus Christ, who blessed us with every spiritual blessing in the heavenlies with Christ," and Eph 1:17 "that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him."

of our Master - του κυριου ημων genitive 1st-person/plural: commonly translated 'our Lord,' but likely meaning our Master, as One having supreme authority, and not His name from eternity, Yahweh [LORD].

Jesus Christ, - ιησου χριστου both genitive singular/masculine: here as a Son in relation to His Father, elsewhere referred to as 'Light' in relation to the Father (Col 1:12), as the image of the invisible God (Col 1:15), 'of God's mystery, of Christ' (Col 2:2), who is the Head of His body (Col 2:19), and is seated at God's right hand (Col 3:1). This is the only occurrence of the three names written together in this letter.

always - παντοτε adverb: continually, at all times, every the when.

concerning you - περι υμων genitive 2nd-person/plural: the preposition περι meaning around, on behalf of, through as in all over, surrounding or around; from verb 'to pierce'; here with the genitive expressing the central point for which the thanksgiving is exerted, meaning concerning or on behalf of the Colossians.

[when] we are praying, - προσευχομενοι present/middle-deponent/participle plural/masculine: to wish towards or pray before, supplicate; here a nominative participle plural/masculine [Paul and Timothy] acting as an adverb to Εὐχαριστοῦμεν 'We give thanks ... when we are praying' as; for more content of his prayers to God see Col 1:9 not ceased to ask that they "may be filled with the knowledge of His will ..." Paul's instruction to the Philippians was to accompany prayer and petition with thanksgiving (Php 4:6). The middle voice is interesting: he is praying for members of the body of Christ, of which he is also a member, and so is reflexive.

Col 1:4 '[we] having heard your faith in Christ Jesus and the love that [is] toward all the saints,'

[we] having heard - ακουσαντες aorist/active/participle nominative plural/masculine: to hear; see "since the day we heard of it" (Col 1:9); Paul heard their faith after they heard the Gospel (Col 1:6, 23); the time of his 'having heard' is antecedent to the time when he gave thanks [present/active/indicative] (Col 1:3), which is the lead verb.

your faith - την πιστιν accusative singular/feminine + υμων genitive 2nd-person/plural: faith is from verb πειθω meaning to win over or to persuade; here the nounmeaning persuasion, moral conviction, specifically reliance upon Christ for salvation; used five times as a noun in this epistle; see 'faithful brothers' in Col 1:2. Faith here in the accusative meaning their faith is what Paul heard as a sound, not 'of' their faith but their faith itself making a sound; speaking to the reputation of this Church's faith in Christ, if not at large or in the region of Colossae then among Epaphras and Onesimus.

Note that faith, love, and hope are mentioned closely together in Col 1:4-5.

in Christ Jesus - εν χριστω ιησου both dative singular/masculine: who is the object of their faith. "For you are all sons of God through faith in Christ Jesus" (Gal 3:26).

The Names Christ and Jesus in that order only refer to Him after the Resurrection, never appearing in the four Gospel books; and first in Acts beginning with Paul's testimony at Thessalonica (Act 17:3 in the Greek text).

and the love - και την αγαπην accusative singular/feminine: love, benevolence, affectionate regard, goodwill towards others; here love for the Church that Paul heard the sound of; see their love of God "love in the Spirit" (Col 1:8), God's love for us "having been knit together in love" (Col 2:2), "love ... the perfect bond of unity" (Col 3:14); see also God's love for those chosen of Him, "Holy and beloved [perfect/passive/participle plural]" (Col 3:12), and for "His beloved [noun] Son" (Col 1:13); the noun 'love' is used five times and the verb twice. Paul heard their faith and love: but what of their having hope? Their faith and love was the ground for Paul's thanks to God (Col 1:3), here also in the accusative as what Paul heard - the souls of their love. As with faith above, the entire phrase "the love which you have into all the saints" is the direct object, what Paul heard.

John wrote of faith in Christ and love for the Church, "This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us" (1Jn 3:23).

Love is mentioned five times as a noun, four times as an adjective, twice as a verb

that [is] - two variations in the Greek: 1. Westcott-Hort A and Vaticanus, lit. 'which you have', ην εχετε present/active/indicative 2nd-person/plural: to have or hold implying continued possession, or, 2. Textus Receptus, lit. 'that [is]', την accusative singular/feminine: either implying a being verb to follow, and which disappears in translation.

There are three good cases toward the 2nd variation and excluding 'which you have': 1. the exact phrase in Eph 1:15, 'ιησου και την αγαπην την εις παντας τους αγιους' translated "Jesus and love toward all the saints" (LITV), 2. Paul employs a similar statement in Phm 1:5, 'ιησουν και εις παντας τους αγιους' translated "Jesus, and toward all the saints" (LITV), Philemon being a member of the Colossian Church and owner of Onesimus (see Col 4:9), and 3. Vaticanus is known to add text(s) to the original manuscripts.

Also, Paul may be drawing attention to their lack of demonstrated love for both certain members in the Church (as Paul admonishes them in Col 3:8-10, encouraging patience and forgiveness among members in Col 3:12-13) and possibly towards outsiders, and may here have left out the verb [to have] to demonstrate that they did not have this love for outsiders; see "bands" (Col 2:19) and 'unity/bond' (Col 3:14) regarding their members, and "outsiders" Col 4:5.

toward all the saints, - εις παντας τους αγιους: where 'into [eis]' infers that their αγαπη love reached into the heart of the brethren; 'αγιος: the holy ones; Paul touches upon their love in the Spirit in Col 1:8, a seeming duplication of the idea.

πᾶς [παντας here] is used forty times in this epistle; nominative, accusative, dative, and genitive cases.

Col 1:5 'because of the hope being reserved for you in the heavens, which you heard before in the word of the truth of the gospel,'

because of the hope - δια την ελπιδα accusative singular/feminine: confidence, expectation; here the direct object. This hope is connected with the reason Paul was giving thanks to God (Col 1:3), not a hope because of their faith and love. However, their having hope or the lack thereof [perhaps diluted by false teaching] may be an issue Paul addresses; see "hope of the Gospel" (Col 1:23), and "Christ in you, the hope of glory" (Col 1:27); the hope perhaps regards the Lord's Second Coming, "looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus" (Tit 2:13).

The phrase "the hope being reserved for you in the heavens" should be read as one direct object; and is likely referencing Christ's Second Coming from His throne in heaven and our Rapture to Him at the Feast of Trumpets. He is now in the highest heaven seated at His Father's right hand, and we will be caught up to Him in the heaven immediately above us; our Hope in the heaven(s).

It may be that the Colossians longed to see Christ in Person, if even the face of Paul (Col 2:1) or one of the Apostles who saw Him in person.

"I have set the LORD continually before me; Because He is at my right hand, I will not be shaken. Therefore my heart is glad and my glory rejoices; My flesh also will dwell securely [in hope επ ελπιδι LXX Septuagint, see Peter's quote Act 2:26]. For You will not abandon my soul to Sheol; Nor will You allow Your Holy One to undergo decay. You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever" Ps 16:8-11.

Scriptures related to hope and resurrection: "the hope and resurrection of the dead" (Act 23:6; see Act 24:15, 26:6-8), "For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? But if we hope for what we do not see, with perseverance we wait eagerly for it" (Rom 8:24-25), "For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming?" (1The 2:19), "that you will not grieve as do the rest who have no hope ... and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air" (1The 4:13b-17a), and "looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus," (Tit 2:13).

[that] being reserved - την αποκειμενην, present/passive/participle accusative singular/feminine: to be reserved or appointed for preservation; here followed by the dative of person meaning to be in store for someone, or to await someone. A crown of righteousness is 'laid up' for those loving His appearance (2Tim 4:8); and it is "appointed [αποκειται to lay up] for men to die once ... [Christ] will appear a second time for salvation" (Heb 9:27-28).

for you - υμιν dative 2nd-person/plural.

in the heavens, - εν τοις ουρανοις dative plural/masculine: the sky [as elevated], or the arch above the earth in which are suspended the clouds, planets, and stars, and in which we will meet the Lord at His Coming; a plural here as in the Old Testament; so here also the highest heaven where the Lord is seated at God's right hand (Col 3:1), our Master in heaven (Col 4:1), to where we will accompany Him after the Rapture to meet the Father and the Old Testament saints in person; so there is hope laid up for us in those two heavens.

These first five verses point toward Christ's position with His Father in heaven, and leads to Paul unfolding our position in Him: residents of His kingdom (Col 1:13), placed into His body (Col 1:18, 2:11), reconciled to the Father, holy and blameless (Col 1:22), raised up and alive together with Him (Col 2:12-13, 3:1). Because of our position in Christ we are to walk in Him here (Col 1:10, 2:6) while seeking and setting our mind on the things above (Col 3:1-2).

This hope being reserved for believers may have to do with Christ Himself being in heaven at God's right hand: 1. that He will come again, and consequently our Rapture to Him, 2. that Old Testament saints [including their family and relatives] who died before Christ's Resurrection are being preserved there, and 3. regarding His offices as Prophet, High Priest, and King, that He is sovereign over all creation.

which you heard before - ην accusative singular/feminine + προηκουσατε aorist/active/indicative 2nd-person/plural: to hear previously, before, or already [by Epaphras]; used only here in the New Testament; modifying "the hope being reserved" for them; they previously heard of Christ's Second Coming and the Rapture, which is an element of the Gospel.

in the word - εν τω λογω dative singular/masculine: a word as the expression of an intelligence, something said including the thought, a declaration that expresses reasoning or motive; Paul is carrying out the word (Col 1:25); we are to let the word of Christ richly dwell in us (Col 3:16); Paul prayed that the Lord would open up a door for the word (Col 4:3). John employed λογος as a title for Christ, "In the beginning was the Word" (Jn 1:1).

of the truth - της αληθειας genitive singular/feminine: unveiled reality lying at the basis of and agreeing with an appearance, veritable essence of a matter; here regarding the verity of the Gospel free from error and falsehood. The word of truth leads to an understanding of God's grace (Col 1:6); see "word of God" (Col 1:25), "word of Christ" (Col 3:16). See elsewhere the "word of truth: "accurately handling the word of truth" (2 Tim 2:15), and "in the exercise of His will He brought us forth by the word of truth" (Jam 1:18). See Ps 119:41-48 LXX, specifically Ps 119:43, "And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments."

Compare "word of truth" to "delude [παραλογίζομαι: its antonym verb ἀληθευω] you with persuasive argument [πιθανολογια]" (Col 2:4).

of the gospel, - του ευαγγελιου genitive singular/neuter: good news or good proclamation; see "not moved away from the hope of the gospel that you have heard" (Col 1:23), and "after listening to the message of truth, the gospel of your salvation" (Eph 1:13).

The Colossians previously heard the Gospel but Paul reminds them of it: the Father demonstrated His grace through Christ (Col 1:6); the Father sent His Son, the Light (Col 1:12), Immanuel who is God in the flesh (Col 1:19, 22); we have redemption and the forgiveness of sins in Christ (Col 1:13-14); God reconciles us to Himself through Christ (Col 1:20a, 22); Christ is our peace with God through the blood of the cross (Col 1:20b). So far Paul has not explicitly mentioned repentance in connection with the Gospel message; nor has he directly mentioned Christ's Resurrection and Ascension [integral to the Gospel message]; however, he may be referring to those two things by the phrases "the hope laid up for you in heaven" (Col 1:5) and "the "hope of the Gospel" (Col 1:23).

Christ ascended to heaven and sent His Spirit to administer the Gospel in the hearts of men. The Spirit has come, in whose hands are the Apostles and the Gospel. "When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me" (Jn 15:26), and "He will guide you into all the truth;" (Jn 16:13).

Col 1:6 'from the time being into you just as also in all the world, and it is bearing fruit and being enlarged, just as also in you from the day you heard and fully knew the grace of God in truth;'

from the time being - του παροντος present/active/participle genitive singular/neuter: to be nearby, to be present or at hand, meaning the gospel is with or near them; literally 'from the time being' in the present/participle neuter; the genitive case infers its place of origination having come from something; the participle may also imply the continued presence of the gospel that has come to them; that to say they realized the Messianic Age is upon them, and more so the word of God and the Messiah Himself has come into them. The Gospel has come to them by way of Epaphras (Col 1:7), abides alongside them [in their hearts], and continues to increase among them; increasing perhaps as they are leading other Colossian citizens to Christ; see "bearing fruit and increasing" below.

παρουσία is derived from this word, which Paul uses in 1The and 2The in reference to Christ's Second Coming, the Parousia. The Gospel dispensation has found its way into Colossae; accompanied by the Holy Spirit, Christ ruling over and dwelling in them, Christian evangelists and messengers, a letter from an Apostle ... and the enemies of God.

The Father sent the Son from heaven, who spoke the words the Father gave to Him (Jn 8:26, 12:49, 14:10, 15:15, 17:8, Deu 18:18). "It is not in heaven, that you should say, 'Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?' " (Deu 30:12, see Rom 10:6-10 "ascend to heaven ... the word is near you"). Likewise, Epaphras spoke the gospel as it was given to him. That same gospel has come to the Colossians; Paul is placing his stamp of approval upon it, while he is dividing and explaining it to a more profound level, wielding its sharp edges and piercing point directly into their circumstances.

into you, - εις υμας accusative 2nd-person/plural: into, toward, upon their local body of believers as a whole. The phrase 'from the time being into you' marks the moment the Colossian Church came into being, at their reception of the gospel that came toward them from Epaphras; from that moment beginning when they heard and knew the grace of God in truth, the gospel was bearing fruit and increasing - their congregation was growing as it was also in the known world.

just as - καθως adverb: just as, in as much as, when; adverb to παρόντος.

also in all - και εν παντι dative singular/masculine: adverb to "from the time being."

the world, - τω κοσμω dative singular/masculine: an orderly arrangement, the present order of things, implies a beautiful adornment; from a verb which means to take care of with the idea of it having order, a regular disposition and arrangement. The statement in this verse is an encouragement to the Colossians that they are not alone, but that the same Gospel of Christ adorns them and is spreading throughout the Roman empire and the nations [this being said from a Roman prison (Col 4:18)]. "In all the world" may refer to the Lord's great commission as in Mk 16:15 (see Mat 28:19), "Go into all the world and preach the gospel to all creation."

Paul uses κοσμος in respect to the "gospel" here, and regarding "elementary principles" in Col 2:8 and Col 2:20. The subject matter has to do with things here on earth, and speaks of the earth as 'the world.' God has adorned the world with the Gospel, which is set in contrast to men adorning the world with their elementary principles. Although κοσμος can refer to the universe or to heaven and earth (Mat 13:35, Jn 17:5, Rom 1:20, Heb 4:3), Paul uses another term for the universe: τα παντα literally translated 'these all things' or 'the all things;' but with the neuter gender it means the universe as a whole, including all things in it. When it has a neuter gender and is associated with a singular verb, it should be translated as 'the universe' in these verses: Col 1:16 and Col 1:17b.

and it is - και εστιν present/active/indicative 3rd-person/singular: to be, to exist.; the gospel is, "living and active" word of God (Heb 4:12).

bearing fruit - καρποφορουμενον present/middle/participle nominative singular/neuter: to be fertile, to bring forth fruit; {"constantly" is not in the Greek text but is inferred through αφ in the phrase "since the day}." The action of the Gospel bearing fruit is in the middle voice, and indicates the power of God's word (Rom 1:16) administered by the holy Spirit (Jn 16:13). The Gospel is bearing the fruit of the Spirit in the Colossians [faith (Col 1:4), hope (Col 1:5), and love (Col 1:4, 8)] , just as they are themselves a fruit of the Gospel. Compare Paul's commission and fruit bearing to that of the disciples in Jn 15:16, "You did not choose Me but I chose you, and appointed you that you would go and bear fruit [καρπον φερητε], and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you."

The middle voice here is also noteworthy for two reasons: 1. the action of fruit-bearing is a perpetual cycle, as fruit-bearing plants perpetuate themselves; and 2. it is the nature of the word which God sends, it is reflexive, "So will My word be which goes forth from My mouth; it will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it" (Isa 55:11); this reflexive property is expressed in the middle voice in that His word returns to Him.

It is likely that the text adjacent to Isa 55:11 influenced Paul's writing, as some of it is seen in his epistle; "while He is near" (Isa 55:6) compare to "gospel, coming to you" (Col 1:5b-6a); heavens and earth (Isa 55:9a, see Col 1:16, 20, 23); bread to the eater (Isa 55:10b, see Col 2:16); "be led forth with peace" (Isa 55:12) compare to the "takes you captive" (Col 2:8), and His triumphal "public display" (Col 2:15); the Messiah as "a Leader [ἄρχων LXX] and Commander of peoples" (Isa 55:4), the participle to the noun ἀρχή "rule" in Colossians 1:16, 2:10, 15, and "Beginning" Col 1:18; "Incline your ear and come to Me. Listen, that you may live" (Isa 55:3) which is one of the central themes of Colossians in that they were being subjected to a gospel different from the one by which they were saved (Col 1:7, 2:4, 2:8).

and being enlarged, - και αυξανομενον present/passive/participle nominative singular/neuter: to grow or enlarge; the action of increasing is being caused by a third party [God, see Isa 55:10-12], as the fruit is increasing "but God who causes the growth" (1Cor 3:7, see 'abides ... bears much fruit' Jn 15:5); the gospel is bearing fruit and growing both abroad and locally. This phrase is omitted here in some Greek texts, but employed elsewhere in this epistle in relation to Christ "bearing fruit ... and growing" (Col 1:10), and to Christ and the Father "will grow with a growth" (Col 2:18).

just as also in you - span class="lightfont">καθως και εν υμιν dative 2nd-person/plural: the Gospel is bearing fruit and increasing in the Church at Colossae.

from the day - αφ adverb + ης ημερας genitive singular/feminine: a literal day and night or a part of it, sometimes as a specific time period marking an event; here αφ should be translated 'since' as opposed to 'from' the occasion or time.

you heard - ηκουσατε aorist/active/indicative 2nd-person/plural: to hear with understanding and comprehension; compare to Col 1:9 "since the day [αφ ης ημερας] we heard [ακουω] of it."

and fully knew - και επεγνωτε 2nd-aorist/active/indicative 2nd-person/plural: to know fully, become fully acquainted with, to acknowledge; here indicating a closer relationship resulting from a fuller knowledge. "Thus He will sprinkle many nations, kings will shut their mouths on account of Him; For what had not been told them they will see, and what they had not heard [ακουω LXX] they will understand [LXX verb συνιημι [comprehend], biyn Heb to discern or perceive]" (Isa 52:15). "And the one on whom seed was sown on the good soil, this is the man who hears the word and understands [συνιημι] it; who indeed bears fruit [καρποφορεω] and brings forth ..." (Mat 13:23).

the grace - την χαριν accusative singular/feminine: same word as in Col 1:2 and there the subject given by God and Christ, but here the direct object of what the Colossians heard in their hearts and knew fully by the experience; the grace of God was in motion toward them and now resides in them.

of God - του θεου genitive singular/masculine: He having sent His Messiah, the Word, the Truth.

in truth; - εν αληθεια dative singular/feminine: here truth that is unaltered or polluted by false teaching; same as in Col 1:5 there truth of the gospel, but here relative to God's grace, as one is not without the other in the heart of the believer; the word "truth" if not here the title of Jesus, 'the Truth,' may then have a secondary reference to the Son [I Am ... the Truth (Jn 14:6)] as perhaps with "in Light" being a Title in Col 1:12, or a reference to the Holy Spirit [the Spirit of Truth (Jn 15:26, 16:13)]; see "word of truth" (Col 1:5). The Colossians not merely heard the gospel but also understood the grace of God in relation to the gospel. The gospel as they first understood it was being challenged by philosophy, empty deception, tradition, and elementary principles (Col 2:8); see above "the grace of God which was given you in Christ Jesus [the Truth]" (Col 1:4).

"For as the rain and the snow come down from heaven, and do not return there without watering the earth and making it bear and sprout, and furnishing seed to the sower and bread to the eater; so will My word be which goes forth from My mouth; It will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it. For you will go out with joy and be led forth with peace; The mountains and the hills will break forth into shouts of joy before you, and all the trees of the field will clap their hands" Isa 55:10-12.

Col 1:7 'just as also you learned from Epaphras, our beloved fellow bond-servant, who is a faithful attending-servant of Christ on your behalf;'

just as also - καθως και: adverb to "heard and fully knew" in previous verse.

you learned - εμαθετε 2nd-aorist/active/indicative 2nd-person/plural: to have learned or understood, sometimes implying to learn with moral bearing and accompanied by the responsibility to act upon what is learned; same verbal construction as επιγινωσκω in the previous verse. The Gospel was being adulterated by false teachers and Gnostic dogma attempting to take them "captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world" (Col 2:8), challenging Christ's Deity (Col 2:9) and perhaps advocating righteousness by the Law or salvation by works (Col 2:10).

This is perhaps a call to remember and observe the teaching of the Gospel, to continue choosing and remaining obedient to what [rather to Whom] they have heard by way of Epaphras, now again from Paul.

from Epaphras, - απο επαφρα genitive singular/masculine: meaning lovely, perhaps from Aphrodite the goddess of love and beauty; a Colossian and perhaps a founder of or missionary to the Church at Colossae, but now with Paul in Rome (Col 4:12), "a fellow prisoner in Christ Jesus" at the time of Paul's letter to the Colossians and also to Philemon (Phm 1:23). Paul's captivity has not impeded the dissemination of the Gospel message, to the contrary it is 'bearing fruit and being enlarged' (Col 1:6). Epaphras' testimony of the Gospel has the endorsement of Paul and Timothy ["on our behalf"], assuring its authenticity and verity "just as you learned it."

our beloved - adjective του αγαπητου genitive singular/masculine + ημων genitive 1st-person/plural: the adjective meaning a truly loved one, a dear one; perhaps a play on the name of Epaphras ['lovely'], as a man who was not devoted to serving other gods or foreign doctrine, but is now "our" beloved belonging to Christ and devoted to the Church. Tychicus was also called both beloved and a faithful bond-servant (Col 4:7); Onesimus and Luke were called beloved (Col 4:9, 14). "Therefore be imitators of God, as beloved children;" (Eph 5:1).

Jesus is 'the One having been loved' by the Father; He was loved before the foundation of the world (Jn 17:24), and "For this reason the Father loves Me, because I lay down My life so that I may take it again" (Jn 10:17). We in Christ are being loved by God.

At Jesus' baptism by John "the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, 'You are My beloved Son, in You I am well-pleased' " (Lk 3:22); and at the Transfiguration, "... a voice out of the cloud said, 'This is My beloved Son, with whom I am well-pleased; listen to Him!' " (Mat 17:5).

fellow bond-servant, - noun συνδουλου ημων genitive singular/masculine: a co-slave, fellow slave, a servant in subjection to Christ and the gospel 'with [συν-]' Christ and Paul and the Church at Colossae.

who is - ος εστιν present/active/indicative 3rd-person/singular.

a faithful [one] - adjective πιστος nominative singular/masculine: trustworthy, believable, faithful in duty, of true fidelity, faithfully serving Christ here as having presented the Gospel as it was intended; as were many "faithful ... in Christ" at Colossae (Col 1:2).

attending-servant - noun διακονος nominative singular/masculine: an attendant or waiter, a minister serving, from which we have the office of 'deacon'; likewise Paul is a minister of the Gospel (Col 1:23).

of Christ - του χριστου genitive singular/masculine.

on your behalf; - υπερ υμων genitive 2nd-person/plural: over, on behalf of, for the sake of with the idea of protection and benefit.

"Thus says the LORD, the Redeemer of Israel and its Holy One, to the despised One, to the One abhorred by the nation, to the Servant of rulers, 'Kings will see and arise, princes will also bow down, because of the LORD who is faithful, the Holy One of Israel who has chosen You' " Isa 49:7.

Col 1:8 'who also made clear to us your love in spirit.'

who also - ο nominative singular/masculine + και. Epaphras, or Christ whose Name appears in the Greek text immediately before this verse; both names are genitive.

made clear - δηλωσας aorist/active/participle nominative singular/masculine: to make plain [by words], to make clear or declare, to signify or make manifest; punctiliar action referring to either when Paul heard (Col 1:4) or "of Christ" (Col 1:7); perhaps also insinuating the manner in which Epaphras shared the Gospel with the Colossians, that he made the gospel clear to them in the same way he communicated clearly to Paul about their love in spirit. He does not mention here that he heard their "love in spirit," but in the following verse "in which we heard [of] ..."

The New Testament uses this word seven times, of which God is the subject doing the signifying five times (six if this verse refers to Christ doing the signifying): Jesus, 2Pet 1:14; the day (or Day) 1Cor 3:13; the Spirit Heb 8:9, 1Pet 1:11; Scripture Heb 12:27. The noun δηλωσας comes from the verb δηλόω and is used fout times in the New Testament.

to us - ημιν dative 1st-person/plural.

your love - την υμων genitive 2nd-person/plural + αγαπην accusative singular/feminine: a noun from the verb ἀγαπάω: that love with which God loves the Son and the Church, a gift imparted to individual believers by the Spirit (Gal 5:22).

Love is a fruit of the Holy Spirit, an evidence of salvation in Christ. Several fruits of the Spirit listed in Gal 5:22-23 are mentioned in this epistle: steadfastness (Col 1:11), joy (Col 1:11), peace (Col 3:15), patience (Col 1:11, 3:12), kindness (Col 3:12), goodness [n. αγαθωσυνη StrongsG19 not in Col., but adjective αγαθος StrongsG18 is used in Col 1:10 "fruit in every good work"], faith (Col 1:4, 2:5, 7, 12), gentleness (Col 3:12), self-control (n. εγκρατεια StrongsG1466 not in Col.).

"Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live" Deu 30:6.

in spirit. - εν πνευματι dative singular/neuter: breath, wind; the spirit as distinct from the soul and body, that constituent part of a man regenerated upon our birth from above, that constituent part of a man wherein the Spirit resides in believers, wherein we listen to and converse with Him. Metaphorically, the phrase "in spirit" has the sense of "with you in spirit, rejoicing ..." (Col 2:5), and "of heart, in spirit, not in letter" (Rom 2:29).

Most often, but not always, when speaking of the Person of the Spirit of God Paul writes 'Holy Spirit' or refers to Him as 'the Spirit of God.' He is here most likely speaking about their "love in spirit" among all the saints to the partial exclusion of the unsaved. They were "knit together in love" (Col 2:2) by Him; however, their love in spirit may have been lacking towards certain individuals, as attested by Paul's instructions and admonishments in Col. ch 3 [their lying, impatience, anger, lack of forgiveness and peace]; and so Paul prays for their 'full' knowledge of God's will, επι-γνωσις and not γνωσις (Col 1:9).

Paul mentioned prior that he was informed of their faith in Christ and also of their love for the saints (Col 1:4), to the point of hearing it, after which he mentions his prayers; but here, as if to single out this "love in spirit" by mentioning it separately, "this cause also" (Col 1:9a), drawing attention to "the day in which we heard" (Col 1:9b), and immediately gives a reason for further prayer regarding their knowledge of God's will (Col 1:9c). God's will is that none would perish, "not wishing for any to perish but for all to come to repentance" (2Pet 3:9), who desires all men to be saved and to come to the knowledge of the truth" (1Tim 2:4), for "God so loved the world, that He gave His Son..." (Jn 3:16), and Christ "did not come to call the righteous, but sinners" (Mat 9:13); even Gnostics, false teachers, and our persecutors if they will repent and turn towards Him. I suspect: 1. they lacked love for their unsaved neighbors, and 2. their difficulties with false teaching had led to conflict within the congregation, witnessed by outsiders.

Paul prayed that God would give the Ephesians "a spirit of wisdom and of revelation in the knowledge of Him" (Eph 1:17) as they had fallen or were falling out of love with Him, "you have left your first love" (letter to Ephesus Rev 2:4); but to the Colossians first a "knowledge of His will in all wisdom and spiritual understanding" (Col 1:9) leading into "the full knowledge of God" (Col 1:10), as perhaps the Colossians lacked the second love, a love for their neighbors; loving God and our neighbors being the two greatest commandments and a summation of the Law (Mat 22:37-39).

Fullness and Bearing Fruit

Col 1:9 'Because of this also, since the day we heard, we [ourselves] do not refrain praying on your behalf and asking in order that you may be filled with the full knowledge of His will in all wisdom and in spiritual understanding,'

Because of this also, - δια τουτο accusative singular/neuter + και: "this also" calls into account what Paul heard which was the sound of their faith and love (Col 1:4), and here adds to those that Paul knows of their "love in spirit" (Col 1:8).

since the day - αφ ης ημερας genitive singular/feminine: a day, an occasion, a time.

we heard, - ηκουσαμεν aorist/active/indicative 1st-person/plural: to hear as to understand or comprehend; since Paul and Timothy heard of their love in the Spirit (Col 1:8), having also heard [ακουω] of their faith in Christ (Col 1:4), evidences of the Holy Spirit among them. Compare to what the Colossians "previously heard [προακουω, aorist/active/indicative 2nd-person/plural]" (Col 1:5), and to "since the day you heard [ακουω, aorist/active/infinitive] and understood" (Col 1:6).

we [ourselves] ... do not refrain - ημεις nominative 1st-person/plural ... ου παυομεθα present/middle/indicative 1st-person/plural: to stop [themselves], restrain, or refrain with an implied willingness to not refrain; ημεις emphatic use of "we;" ου absolute negative.

praying - προσευχομενοι present/middle-deponent/participle plural/masculine: to pray towards, supplicate; the mid. voice expresses that they are not refraining and also asking; see "praying always for you" (Col 1:3). While imprisoned, Paul requests their prayers for God to open a door for the word (Col 4:3), perhaps to share the word with those nearby or to see the Colossians in person (Col 2:1). Though content where he is (Php 4:11) Paul mentions the Colossians walking in v10, and I suspect he may have been hoping that the will of God might permit him to physically walk about unchained in his sharing the gospel. See "praying together about us" (Col 4:3), and 'Remember my shackles' (Col 4:18).

on your behalf - υπερ υμων genitive 2nd-person/plural: see definition Col 1:7, there "... Epaphras ... on your behalf;" and "my sufferings for your sake [υπερ]" (Col 1:24), "Epaphras ... laboring earnestly for [υπερ] you" with "deep concern for [υπερ] you" (Col 4:12-13).

and asking - και αιτουμενοι present/middle/participle nominative plural/masculine: to request, seek, or beg by an inferior of a superior; implies the one praying is asking for something to be given, not something done; the mid. voice expresses that he is not refraining and is also praying; this word never used by the Lord in His requests to the Father. At the heart of Paul's request is their relationship with God, from knowing His will (this verse) to knowing Him (Col 1:10), loving Him and walking by faith. They are asking "God who is Father of the Lord Jesus Christ and our Father (Col 1:2b-3a).

Both 'praying' and 'asking' are in the middle voice, which indicates the action is reflexive in some capacity or manner, perhaps because of the nature of προσευχομενοι being also middle voice; else their praying and asking is also for their benefit in that they are fellow members of Christ's body.

Paul asked for this:

This request of Paul was likely based on a prophecy of Christ in Isaiah, and subsequent verses in the remaining chapters draw upon the prophecy; words [or a cognate of it] used in Colossians are italicized, "Then a shoot will spring from the stem of Jesse, and a branch from his roots will bear fruit. The Spirit of the LORD will rest on Him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the LORD. And He will delight in the fear of the LORD, and He will not judge by what His eyes see, nor make a decision by what His ears hear" (Isa 11:1-3a, read also Isa 12:1-4 for context relating to Col.).

After recognizing the parallel mentioned above, I am prone to think that Col 1:8 "he also informed us" may refer at least in part to Christ in Col 1:7, as Christ is the last word of the verse in the Greek text. This might make sense in that Paul already made mention of their love toward all the saints (Col 1:4).

in order that you may be filled - ινα πληρωθητε aorist/passive/subjunctive 2nd-person/plural: to make replete, to cram a net or to fill a vessel, level up a hollow, to supply fully; the action requested is punctiliar, that this filling will occur at one moment, although their praying and asking is ongoing; ινα denotes purpose. We have been made complete [πληροω: perfect/passive/participle] in Christ (Col 2:10); examples of being complete are to fully carry out [πληροω: aorist/active/infinitive] the word of God (Col 1:25) and that one may fulfill [πληροω: present/active/subjunctive] the ministry received from the Lord (Col 4:17); these having to do with the gifts [prophecy, evangelism, pastors, teachers] of the Spirit (Eph 4:11) to men and bearing fruit in the Spirit (Col 1:10).

The verb is passive because God does the filling, and the mood is subjunctive as it has to do with 1. the will of the Father, and 2. His timing in revealing Himself and His will; as God gives the revelation of His Son, "The Revelation of Jesus Christ, which God gave Him" (Rev 1:1a; see Jn 8:26).

with the full knowledge - την επιγνωσιν accusative singular/feminine: deep knowledge [not a mystery but knowledge upon knowledge], full recognition or discernment, expressing a more thorough participation [i.e. a relationship] in the acquiring of knowledge on the part of the learner; unbelief and ignorance are antonyms of knowledge; by a "spirit of wisdom and of revelation in the knowledge of Him" (Eph 1:17); ἐπίγνωσις is more intensive than gnosis, that being peddled to them by false teacher; see "knowledge of God" (Col 1:10), knowledge of His mystery - Christ (Col 2:2), and "renewed to a true knowledge" (Col 3:10), perhaps the later is a reference to the work of the Holy Spirit. This full-knowledge is the direct object, what is potentially in motion towards or into the believer.

of His will - noun του θεληματος αυτου genitive singular/neuter: determination, choice, decree, purpose as urging on to action; -ma suffix indicates a result of the will of God, and is expounded upon in v11; here the Father's will regarding their conduct in love and walking, both as a witness for God to the Church and to the perishing. Paul became an Apostle by the will of God (Col 1:1); see "fully assured in all the will of God" (Col 4:12).

that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him Eph 1:17.

in all wisdom - εν παση σοφια both dative singular/feminine: skill or cleverness in doing things, tact, or expertise in any art; here enlightened understanding regarding divine things including the idea of having a practical application, making sound or prudent judgment, attributed to the work of the Holy Spirit (along with understanding Pro 8), absurdity and stupidity are antonyms of wisdom; "all" applies primarily to wisdom and to "understanding" secondarily; in Eph 1:17 a "spirit of wisdom" noting that their spiritual eyes have been opened (Eph 1:18). All the treasures of wisdom are hidden in Christ (Col 2:2-3) underlying reproof and teaching ("all wisdom" Col 1:28; 3:15), and conduct among those outside the Church (Col 4:5).

Love the saints walking together in the fellowship of the faith; love your neighbors walking beside them as the Lord gives occasion that they might believe in and know Him; love all men, even Gnostics and false teachers, but exclude them from all fellowship while still sharing the gospel with them - because the Lord may also be doing a work in their hearts. Before Paul was saved he understood that God made the Law glorious and that Israel was loved by God; yet he lacked wisdom regarding Christ having fulfilled the Law (Eph 2:15), and he lacked understanding that God loved everyone in the world: Israel, Jews misguided, and Gentiles (Eph 2:16). Paul takes up this perspective in 1Cor chapter 2.

The Colossians demonstrated wisdom regarding some things, but wisdom was absent in others, so Paul was asking the Lord to give them spiritual wisdom where it did not exist: 1. regarding conduct among the saints we teach and admonish the saints "with all wisdom" (Col 3:16), 2. but towards outsiders "we conduct ourselves with wisdom" (Col 4:5). Similarly, they had understanding in some matters, but were unable to distinguish spiritual implications in other matters.

There is only one wisdom of God, the wisdom (Rom 11:33, 1Cor 1:21), His one manifold wisdom (Eph 3:10), Christ who became to us "wisdom from God" (1Cor 1:24, 30); and there is one wisdom of men (1Cor 2:5) which is of the flesh and the world (1Cor 1:20, 2Cor 1:12), and have only the outward appearance of God's wisdom (Col 2:23).

and in ... understanding, - και συνεσει dative singular/feminine: comprehension, perception, a mental putting together; here the ability to understand spiritual concepts and see relationships between them, to distinguish between false and true teaching, foolishness and senselessness are antonyms of understanding; "wealth [perhaps the love of God in Christ?] that comes from the full assurance of understanding" (Col 2:2).

spiritual - πνευματικη adjective dative singular/feminine: communicated or imparted by the Spirit of God, regarding things not seen, spiritual as opposed to carnal in the flesh. "spiritual" is singular in number, the last [Greek] word in this verse, primarily adjective to "understanding" but perhaps to "wisdom" secondarily; see "spiritual songs" (Col 3:16).

Regarding 'spiritual' not being associated with 'wisdom': wisdom appears without the adj. 'spiritual' in Col 3:16, and never occurs as an adj. to wisdom elsewhere in the New Testament.

In the Greek text wisdom and understanding are enclosed by the adjectives "all" and "spiritual", as he writes to the Ephesians, "God . . . has blessed us with every [πάσῃ] spiritual [πνευματικῇ] blessing in the heavenly places in Christ," (Eph 1:3).

See 1Cor 1:19 (Isa 29:14) the Lord 'will destroy the wisdom of the wise and set aside [hide] the understanding of the understanding ones.' See also Col 2:3 regarding Christ "in whom are hidden all the treasures of wisdom and knowledge."

Knowledge of His will comes through spiritual wisdom and understanding, which leads to acting upon God's will, but the Colossians lacked spiritual understanding of some matters; wisdom and understanding lead to walking appropriately, while exercising faith and obedience and love in all endeavors, resulting in bearing fruit. The process of living out these things leads to fully knowing Him; knowing about Him becomes knowing Him ("knowledge of God" Col 1:10), that upon knowing Him. "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (Jn 17:3).

"for I always do the things that are pleasing [ἀρεστὰ] to Him" Jn 8:29.

Col 1:10 'for you to walk about worthily of the Lord in every pleasing-endeavor, bearing fruit in every good work, and being increased into the full knowledge of God,'

for you to walk about - περιπατησαι aorist/active/infinitive + υμας accusative 2nd-person/plural: to tread all around or walk at large, to follow a companion, the whole of our life[time] is considered as one walk in one upward direction toward God, here to live or pass one's life as a disciple of Jesus following Him; the aorist infinitive does not regard time but refers to the single act. For them "to walk worthily" is the reason he desired their full knowledge of God's will (Col 1:9), and that their walk would be guided by wisdom and understanding upon knowing God's will.

"See, I have set before you today life and prosperity, and death and adversity; in that I command you today to love the LORD your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the LORD your God may bless you in the land where you are entering to possess it" Deu 30:15-16.

worthily - adverb αξιως: worthy or worthily, appropriately, suitably, properly; and so putting into practice "all wisdom and spiritual understanding" (Col 1:9). "I ... implore you to walk in a manner worthy of the calling" (Eph 4:1), and "conduct yourselves in a manner worthy of the gospel of Christ" (Php 1:27).

of the Lord - του κυριου genitive singular/masculine: "Therefore as [i.e. in that manner] you have received Christ Jesus the Lord, so walk in Him," (Col 2:6). See "for the equipping of the saints for the work of service" (Eph 4:12). Our walk is a witness for the Lord; not only do we come to know Him through the experience, the walk, but in that walk the Lord employs us to bring the gospel to a thirsty world.

in every pleasing-endeavor, - εις πασαν αρεσκειαν both accusative singular/feminine: no verb is in this phrase as commonly translated, the endeavor to please, with the idea of agreement; this phrase is the object and one reason for walking worthily, that our actions would be pleasing to Him so as to demonstrate His presence with and His work in us. The root of αρεσκεια is the verb αρεσκω, and is used in a similar context here, "Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk [περιπατεω] and please [αρεσκω] God (just as you actually do walk), that you excel still more" (1The 4:1).

bearing fruit - καρποφορουντες present/active/participle nominative plural/masculine: to be fertile; God's will for His children [those having the Spirit of God Col 1:8] is that through the experience of walking in Him that we bear fruit and have fellowship with Him (Col 1:9). The Father is glorified when we bear fruit in Christ (Jn 15:8), for which Christ chose us (Jn 15:16).

in every ... work, - εν παντι εργω both dative singular/neuter: labor, employment, performance, something done, action; they were formerly alienated from Christ and doing evil works (Col 1:21), but admonished to work in the name of the Lord (Col 3:17). For "good work" see Tit 3:1, 14, Heb 13:21.

good - adjective αγαθω dative singular/neuter: benevolent, beneficial, profitable, useful, these things here regarding good character and disposition behind the work.

and being increased - και αυξανομενοι present/passive/participle nominative plural/masculine: to grow, to enlarge, to augment by adding something; the action of increasing here is caused by another party. The Gospel itself is bearing fruit and increasing (Col 1:5-6) leading to their doing the same. Christ's body increases with a growth [noun αὐξησις from this verb] from God (Col 2:19).

into the full knowledge - εις την επιγνωσιν accusative singular/feminine: knowledge upon knowledge being brought through many experience, the process of coming to know Him in Person, for which Paul spoke of in another way, "but then face to face; now I know in part, but then I will know fully" (1Cor 13:12); see notes "knowing God's will" (Col 1:9), knowing Christ (Col 2:2), becoming like Christ (Col 3:10).

of God, - του θεου genitive singular/masculine: the One giving the increase through our walking and working in Christ. The phrase "being increased into the knowledge of God" characterizes the Lord drawing us into a deeper relationship with Him, by experience upon experience. Eternal life is to know God (Jn 17:3); see knowledge of the Son of God (Eph 4:13, 2Pet 1:2-3, 3:18) and the true One (1Jn 5:20). This is contrary to Gnosticism in that to them knowledge and wisdom give the increase.

"For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them" Eph 2:10.

Col 1:11 'being strengthened with all power according to the might of His glory, into all steadfastness and patience with joy;'

being strengthened - δυναμουμενοι present/passive/participle nominative plural/masculine: to enable or to strengthen, here to grow strong morally; from the noun δύναμις ability; here God is enabling believers in His power and with His might; used only here and in Heb 11:33-34 "by faith ... from weakness were made strong."

with all power, - εν παση δυναμει both dative singular/feminine: force, ability, might, intrinsic achieving power, specifically His miraculous power; occurs before "strengthened" in the Greek text. Paul labors hard endeavoring to accomplish matters "according to His power, which mightily works within" him (Col 1:29). see "the surpassing greatness of His power towards us" (Eph 1:19); we are strengthened [κραταιόω empowered] with power through His Spirit (Eph 3:16). Jesus was "declared the Son of God with power by" His Resurrection (Rom 1:4, see Php 3:10); see "abound in hope by the power of the Holy Spirit" (Rom 15:13); our faith rests on the power of God (1Cor 2:5); Christ lives, and we with Him, because of the power of God directed towards us (2Cor 13:4).

Empowered with power: an action and an attribute of God manifested in Christ [in whom we have been set] by the Holy Spirit [who indwells us]. We are not walking alone, unguarded, or aimlessly.

according to - κατα: down upon, down from; used 14 times in this epistle of which the following 4 relate to God:

the might - το κρατος accusative singular/neuter: dominion, might, strength, power as manifested [in the rule of His kingdom]; this may be a reference to the Son being God's glory, as Col 1:12 refers to the Son as "Light." See Eph 1:19 "the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might."

of His glory, - της δοξης genitive singular/feminine + αυτου genitive singular/masculine: a recognition, thought or opinion, not an adjective as sometimes translated; from verb δοκέω to think or suppose; here the manifest true essence of God's internal character, His glory is an exhibition of His mighty operations deserving of honor and admiration. God's glory is sometimes associated with His truth, or telling the truth about Him.

I suspect that the phrase "being strengthened with all power" makes reference to being filled with the Holy Spirit, and the phrase "the might of His glory" is a reference to Christ Jesus being the glory of God; and together these two phrases describe the Messiah anointed by the Holy Spirit - the Holy Spirit down upon [κατα] Jesus Christ. God's Spirit has filled us upon our being born from above, and He strengthens us to work and walk alongside Him.

into all steadfastness - εις πασαν υπομονην both accusative singular/feminine: cheerful or hopeful endurance or constancy regarding things or circumstance [in contrast to people], persevering in the task; υπομονη from verb meaning 'to stay under, to remain; steadfastness is a fruit of the Spirit (Gal 5:22), see Col 1:10 "bearing fruit;" "tribulation brings about perseverance, [moreover] perseverance proven character" (Rom 5:3-4). God gives steadfastness (Rom 15:5), "perseverance in Jesus" (Rev 1:9 [mentioned 7 times in the Rev.]), with perseverance we are to "run the race set before us" (Heb 12:1).

and patience; - και μακροθυμιαν accusative singular/feminine: forbearance, fortitude, one who refrains from his ability to avenge, longsuffering towards people [in contrast to circumstance]; a fruit of the Spirit (Gal 5:22); regarding man we are to "put on a heart of patience" (Col 3:12).

with joy; - μετα χαρας genitive singular/feminine: rejoicing, gladness, full of cheer; joy to accompany [μετα] their patience [as cheerfulness may be inherent to steadfastness]; μετα expresses companionship where σύν expresses union, in that joy is a fruit of the Spirit and here is called for to accompany patience with people. Paul uses χαρις [nominative singular/feminine] μεθ υμων in closing this letter "grace with you." Christ endured [verb ὑπομένω, from which comes noun steadfastness] the cross for the joy [χαρας] set before Him (Heb 12:2). Compare this verse to Eph 1:19, "and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might." Also compare "walk ... together with joy" (Col 1:10-11) with "being supplied [ἐπιχορηγέω: from επι and χορηγεω: to be a dance leader] and held together by the joints and ligaments" (Col 2:19); perhaps an illustration of the entire body of Christ walking with joy as dancing to the Lord. See "David was dancing before the LORD with all his might" (2Sam 6:14).

Col 1:12 'giving thanks to the Father, the One having qualified us into the portion of the inheritance of the saints in the Light;'

giving thanks - ευχαριστουντες present/active/participle nominative plural/masculine: to be grateful, to express gratitude; as did Paul in Col 1:3, and again those whom Paul has "not ceased to pray for" (Col 1:9).

to the Father, - τω πατρι dative singular/masculine: from whom the inheritance comes; a reference of the Father's Son follows ... Light; see "God our Father and the Lord Jesus Christ" (Col 1:2), and "the Father of our Lord Jesus Christ" (Col 1:3), "giving thanks through Him to God the Father" (Col 3:17).

the one having qualified - τω ικανωσαντι aorist/active/participle dative singular/masculine: to enable, to make sufficient, render competent or worthy, participle preceded by def. art. can usually be translated 'who' instead of 'the one;' adjective to "Father" who qualified all the saints. The Father qualified us by setting into His Son (see "saints in Light" following, Eph 3:6, Rom 11:17; see 8:29-30) and by sending His Spirit to indwell us (2Cor 5:5).

us - υμας accusative 1st-person/plural [not ημας 2nd-person/plural]: all Christians.

into the portion - or 'for a portion', εις την μεριδα accusative singular/feminine: a part or share assigned; here implying participation into that which is common to all saints.

of the inheritance - του κληρου genitive singular/masculine: from verb to break; a lot or inheritance, sing. masc. is the one inheritance in which all saints share in Christ as we are His inheritance (Eph 1:18); the Spirit "is given as a pledge of our inheritance" (Eph 1:14). "Therefore the Levites have no part [μερις] nor inheritance [κληρος] among their brethren; the Lord Himself is their inheritance, as he said to them:" (Deu 10:9 LXX Brenton). In that Christ has made us priests to God (Rev 1:6), and we are in Him (Col 1:2) who is our High Priest to God (Heb 5:10; see Isa 53:12), so the LORD is our inheritance (see Ps 16:5, 73:26, Lam 3:22). Inherit: "Thus says the LORD, 'In a favorable time I have answered You, and in a day of salvation I have helped You; and I will keep You and give You for a covenant of the people, to restore the land, to make them inherit the desolate heritages;' " (Isa 49:8).

of the saints - των αγιων genitive plural/masculine: plural, here all the holy ones everywhere.

in the Light; - εν τω φωτι dative singular/neuter: luminousness, fire, light, ant. to "darkness" (Col 1:13). Light is here a title of the Son of God and likely refers to Christ pre-incarnate, as the true Light was not created but came into the world (Jn 1:9); "for you were formerly darkness, but now you are light in the Lord; walk as children of Light" (Eph 5:8), and "For God, who said, 'Light shall shine out of darkness,' is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ" (2Cor 4:6). "The people who walk in darkness will see a great light; Those who live in a dark land, the light will shine on them" (Isa 9:2). Christ is "as a covenant to the people, as a Light to the nations" (Isa 42:6). The Father has qualified us by placing us in Christ.

"He says, 'It is too small a thing that You should be My Servant to raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations so that My salvation may reach to the end of the earth' " (Isa 49:6) and "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life" Jn 8:12b.

Resque and Transfer

Col 1:13 'who delivered us to Himself out from the authority of darkness, and transferred us into the kingdom of the Son of His love;'

who - ος nominative singular/masculine: the Father.

delivered ... to Himself - ερρυσατο aorist/middle-deponent/indicative 3rd-person/singular: to deliver to draw out of a current of water or to drag along the ground from danger, here to rescue or deliver to oneself.

The idea here may be as a Potter shoveling clay, rescued out of a riverbed, and brought into the potter's house, "Or does not the potter have a right [ἐξουσίαν accusative singular/feminine, see the following phrase] over the clay," (Rom 9:21a); or more so the Potter Himself, the Builder of God's house crucified and crying out to the Father for rescue, "Deliver me from the mire and do not let me sink; May I be delivered from my foes and from the deep waters. May the flood of water not overflow me nor the deep swallow me up, nor the pit shut its mouth on me" (Ps 69:14-15), and regarding the Son of Man 'εξελου [rescue] με και ρυσαι [deliver] με εξ υδατων' [waters] (Ps 144:7 LXX).

us - ημας accusative 1st-person/plural: the Father rescued us [ημας], we who are saints.

out from the authority - εκ της εξουσιας genitive singular/feminine: a jurisdiction having permission, an authority having capacity and the right to act, a magistrate; the one domain of darkness wherein Satan is given limited [because of Christ's position Rev 12:10] authority (Act 26:18, see Rev 13:5). A domain is accompanied by power [δύναμις], strength [κράτος], and lawful right [ἐξουσία]. See Col 2:10 "He is the head over all ... authority [εξουσια]." The Lord has not just rescued us from the danger of darkness, but out from [εκ] the domain of darkness; we are no longer resident in it; see also "rulers or authorities" (Col 1:16, 2:15); see the authorities He has employed on our behalf (Rom 13:1-5).

of darkness, - του σκοτους genitive singular/neuter: shadiness, obscurity; spiritual darkness where the Light is not recognized. The phrase "domain of darkness" may refer to the authority of sin to cause death, being its sting.

"when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death" 1Cor 15:24b-26.

Compare 'rescued ... out of darkness' domain' to "See to it that no one takes you captive [συλαγωγεω: lead away as booty]" (Col 2:8).

and transferred us - και μετεστησεν aorist/active/indicative 3rd-person/singular: to carry away or translate, to transfer or carry away with [from one place or condition to another], figuratively, to depose or exchange, that is He transferred 'the called out ones'. μεθιστανω is used by Daniel: the dominion [αρχη] of the beasts was transferred (Dan 7:12), but regarding the 11th horn (Dan 7:25) that became the antichrist kingdom, "his dominion [αρχη] will be taken away [μεθιστανω], annihilated and destroyed forever" (Dan 7:26 LXX).

Paul spoke of faith so as 'to transfer mountains' (1Cor 13:2), as Jesus' compared faith to a mustard seed, "... to this mountain [in Galilee see Mt 17:22], 'Move from here to there' " (Mt 17:20, ref. a kingdom outside of Jerusalem), and "but even if you say to this mountain [in Jerusalem Mt 21:18], 'Be taken up and cast into the sea,' " (Mat 21:21b, ref. Rome occupying Jerusalem). The Lord has stationed us in countries and nations under gentile rule, under authorities that He has set up, and those mountains are moved from here to there as in Mat 17. But regarding Jerusalem, the place of his throne and the seat of His Davidic Kingdom, that mountain [then Ancient Rome, now revived Rome] occupying Jerusalem will be cast into the sea (Rev 8:8, becoming a plain Zec 4:7), not just from here to there.

A conqueror often transfers his captors to another geographical location, for instance Israel was transferred to Babylon; so Christ, having conquered death and sin and the world, transfers believers out of the domain of darkness and into God's kingdom.

into the kingdom - εις την βασιλειαν accusative singular/feminine: the Royal dominion or realm; here contrasted to "domain" above. See "the kingdom of God" (Col 4:11), and "the kingdom of Christ and God" (Eph 5:5).

of the Son, - του υιου genitive singular/masculine: the Light in the previous verse; here the only New Testament use of this phrase. The four Gospels refer to it as the 'Kingdom of God' or the 'Kingdom of heaven', but here the kingdom of His Son; similar to Kingdom of Heaven [spatial, which is above [spiritually over] earth and where God is seated], and Kingdom of God [referring to the Person who is the King], and here the "kingdom of the Son" to whom all kingdoms in heaven and earth were given (Col 1:17, 2:10, Eph 1:20-23, Php 2:9-11), and who sits at His Father's right hand (Col 3:1, Lk 22:69, Rom 8:34, 1Pet 3:22).

The Son being the builder of His Father's house.

of His love; - της αγαπης genitive singular/feminine + αυτου genitive singular/masculine: here meaning full of love. Paul refers to Jesus in Eph 1:6 as 'the One having been loved:' verb αγαπαω perfect/passive/participle dative' The Father identified His beloved Son at His baptism by John (Mat 3:17), and at the Transfiguration (Mat 17:5). Though not the case here, "Beloved" is the translation for the verbal substantive 'the One Being Loved.'

Israel was quickly rushed out of captivity from Egypt in one night, as clay from a river. After Israel settled into the Promised Land from leaving Egypt, they were taken into several secular-civil kingdoms, from which the LORD transferred them back into 'the Land.' As the Father qualified us by placing us in Light, so also are we citizens in His Son's kingdom.

Reference bound and darkness (σκοτος LXX): "Saying to those who are bound, 'Go forth,' to those who are in darkness, 'Show yourselves.' Along the roads they will feed, and their pasture will be on all bare heights" (Isa 49:9).

"God saw that the light was good; and God separated the light from the darkness" Gen 1:4.

Col 1:14 'in whom we have the redemption through His blood, the forgiveness of sins;'

in whom - εν ω dative singular/masculine: in the Son of His love.

we have - εχομεν present/active/indicative 1st-person/plural: to have or hold implying continued possession; in the Son and in whose body we have been placed (Col 1:18).

the redemption - την απολυτρωσιν accusative singular/feminine: from two nouns 'off' and 'a ransom price' that loosens something, the act of ransom in full from captivity, deliverance away from a thing; here the singular deliverance from the power and consequence of sin obtained by Jesus Christ shedding His blood and laying down His life as the ransom price. Redemption is in Christ Jesus (Rom 3:24); see the coming fullness of His redemption (Eph 1:14, 4:30, Rom 8:23; Lk 21:28).

Christ is our Redeemer: "My Redeemer lives" (Job 19:25); "my Rock and Redeemer" (Ps 19:14; see 78:35); "and your Redeemer is the Holy One of Israel" (Isa 41:14; the verb and noun forms are mentioned 24 times in Isaiah); "Writhe and labor to give birth, daughter of Zion, like a woman in childbirth; For now you will go out of the city, dwell in the field, and go to Babylon. There you will be rescued; There the LORD will redeem you from the hand of your enemies" (Mic 4:10).

through His blood, - δια του αιματος genitive singular/neuter + αυτου genitive singular/masculine; see notes on "blood" Col 1:20. {This phrase should be accepted as part of the text.}

Compare this verse to Eph 1:7 "In Him we have redemption [απολυτρωσις] through His blood, the forgiveness [αφεσις] of our trespasses [παραπτωμα: transgression or deviation];" The context of Eph 1:7 insinuates believers were formerly members of another family before "adoptions as sons", as in (Col 1:13) residents in another kingdom prior to our redemption and transfer into Christ and the kingdom of God; there Christ is the 'the [One] having been loved [ἠγαπημένῳ perfect/passive/participle]' (Eph 1:6), but here 'the Son of His love' (Col 1:13); there "forgiveness of sins [from παράπτωμα]" (Eph 1:7), but here "forgiveness of sins [from ἁμαρτία]; see Heb 9:15.

The following noun 'remission' is used 4 times in his writings (Eph 1:7, here, Heb 9:14 & 22, 10:18-19), always accompanied by the mention of His "blood;" the two are inseparable.

the forgiveness - την αφεσιν accusative singular/feminine: pardon, remission, freedom, the one act of forgiveness accomplished upon the cross; from the verb αφιημι to send away; because God reconciled us to Himself in Jesus, who "made peace through the blood of His cross" (Col 1:20). "and without shedding of blood there is no forgiveness [αφεσις]" (Heb 9:22).

of sins; - των αμαρτιων genitive plural/feminine: an offense [where the mark is missed along the way] with emphasis on guilt incurred, the one act of forgiveness of the many sins; mentioned once in Colossians, see note on Col 2:11.

The following verse describes the association of the beloved Son of God to 1. the invisible God, the Father, and 2. all creation, as the Mediator between God and man. The concept of Logos contains the idea of mediation between the Father and created man, where here "Image" [what is seen Light v12] is used in place of Logos [what is heard].

Preeminent Creator

Col 1:15 'who is image of the invisible God, Firstborn of all creation.'

who is - ος εστιν present/active/indicative 3rd-person/singular: Christ.

The phrase ος εστιν also refers to the Son of God in this epistle as the "αρχη Beginning" (Col 1:18) and "Head [κεφαλη] of all rule [αρχης] and authority" (Col 2:10).

image - εικων nominative singular/feminine: a representation of something such as a likeness on a coin, or the reflection itself of the sun on water, and here speaks of the revelatory character of the Son of God Incarnate, the Light (Col 1:12); 'image' always assumes a prototype from which it is derived, not merely resembling it but from which it is drawn, image includes and involves resemblance or similitude; a child is 'image' of his parents. "the light of the gospel of the glory of Christ, who is {'the' not in Greek text} image of God" (2Cor 4:4). The Father predestined that we would become "conformed [similar to, fashioned like unto] to the image of His Son, that He would be the firstborn among many brethren;" (Rom 8:29, see 2Cor 3:18); "renewed ... according to image of the One creating him" (Col 3:10). Christ "is the radiance of His glory and the exact representation of His nature" (Heb 1:3a). Though no man has seen God, the Son [the Word and the Light] has explained Him to us (Jn 1:18).

It is proper in Greek to say 'image' without the definite article 'the' preceeding it in the same way we sometimes do not say 'the God' but 'God' without an article.

λογος is heard, where εικων is seen; both having to do with the heart and spiritual senses. The Word and the Light are prominent in the Gospel of John. Paul used "image" which is visible as he refers to the Son as "Light" (Col 1:12).

The Greek verb ειμι occurs six times in reference to Jesus:

of the ... God, - του θεου genitive singular/masculine.

invisible - του αορατου adjective genitive singular/masculine: that which can not be seen with physical eyes, not discerned naturally. His attributes are invisible (Rom 1:20); He is "the king Eternal, immortal, invisible, the only God" (1Tim 1:17); Moses "endured, as seeing Him who is invisible" (Heb 11:27). The Son of God created all things in heaven and earth, visible and invisible (Col 1:16); it is He, Jesus Christ, the only begotten God who explained the Father to us (Jn 1:18), through whom God has spoken to us (Heb 1:2).

Jesus said, "He who sees Me sees the One who sent Me" (Jn 12:45), and " ... He who has seen Me has seen the Father; (Jn 14:9). "For God, who said, 'Light shall shine out of darkness,' is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ" (2Cor 4:6).

This verse likely refers to Gen 1:3 where God said "let there be light" or perhaps 'Light'; as that (or He) is the first visible thing (or Person) mentioned in the Bible; there Light being the Son of God who Is before eternity, and here 'Light' (Col 1:12) being the Son of God Incarnate as the Lord Jesus Christ, Image of God.

Firstborn - πρωτοτοκος nominative singular/masculine: preeminent, firstborn [as having supremacy over all those who are born], from two words meaning 'first, foremost' and 'to bear, or to bring forth'; the Son of God, Firstborn from eternity, was sent into the world and became flesh, and therefore not a created being as He existed always as Firstborn; here a title of the Son of God referring to His supremacy over His creatures [all men that were every born] as He existed before creation (Php 2:6-7, Jn 1:15, 30, 8:58); the Son of God as Immanuel became a Firstborn in His state as God-Man, the unique and only Immanuel, and upon His Resurrection is called "the Firstborn from the dead" (Col 1:18), as His Resurrection necessarily precedes those who will be resurrected in Him. The Son of God is Firstborn both before His Incarnation as God (here), and as a result of entering into His creation as the God-Man Immanuel (Col 1:18; see the notes there on πρωτοτοκος).

Concerning the first Passover, the Lord went through Egypt to strike down all the firstborn of man and beast, but for those who dwelled in the houses with blood on the doorpost and lintel (Exo 12:12-13, Heb 11:28); this as a type for Christ crucified, the Firstborn whom death passed over (Mat 27:45).

of all creation. - πασης κτισεως both genitive singular/feminine: the totality or whole with idea of oneness, something founded, or the colonization of a habitable place; here the Son of God is Sovereign over the cosmos and over the Church, both being His creation; see "creation under heaven" (Col 1:23), all that is in heaven and earth both visible and invisible (Col 1:16). See Rev 3:14, "the Beginning [κτισις] of the creation [κτισις] of God." As Firstborn of all creation, He is not of that creation but existed prior to it (Jn 1:1), as is explained in Col 1:16.

Perhaps this phrase (among others Col 1:12-13) also alludes to Gen 1:3-4 where God said "Let there be light' and there was light... and God separated the light from the darkness," the Son of God being that very Light, and Firstborn of creation.

Compare Col 1:15 to Rom 8:29, "For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;" restoring what Adam lost in the garden.

Col 1:16 'For that, the universe was created by Him; the things in the heavens and the things upon the earth, the things visible and the things invisible, whether thrones or dominions or rulers or authorities; the universe is having been created through Him and for Him.'

For that, ... by Him; - or '... in Him', οτι εν αυτω dative singular/masculine: in the Son of God; οτι demonstrative 'for that [a reason implied]' explaining the title Firstborn as it relates to deliverance and transference (Col 1:13), and to redemption and forgiveness (Col 1:14); εν locative 'in' not as in His essence or Person but as a place of rest, remaining in place under His charge and care; here as creation remaining in the sphere of Christ's sovereignty (Col 1:17a) and sustenance (Col 1:17b); αυτω is the indirect object implying "creation" (Col 1:15) as the direct object, and so the 3rd person singular in the following phrase 'it was created.'

Perhaps these two words [εν αυτω] suggest that "In [εν] beginning" (Gen 1:1 LXX) refers to the Person of the LORD Jesus Christ, in light of the following verses: 1. "He is also head of the body, the church; and He is the beginning [αρχη], the firstborn from the dead, so that He Himself will come to have first place in everything" (Col 1:18); 2. "In [εν] beginning [αρχη] was the Word, and the Word was with God, and the Word was God" (Jn 1:1); and, 3. The Son is "the Beginning [αρχη] of the creation of God" (Rev 3:14, see Rev 21:6, 22:13).

the universe - lit. '[the] all things', τα παντα adjective nominative plural/neuter: exclusive of Himself, being Firstborn of all creation; [the] all things refers to the created universe in the neuter gender, see notes or "world" at Col 1:6.

was created - lεκτισθη aorist/passive/indicative 3rd-person/singular: to fabricate or found from nothing; it [creation] was created in Christ. Lit. phrase: 'For all things were created in Him'; see end of this verse "created through [δια] ... for [εις] Him." The aorist tense here speaks of His past act of creation in Genesis, and is spoken of here as "in Him" and following as "through Him; where the following perfect tense of this same word speaks of the abiding results of His act of creation, and is spoken of there as "for Him." We are God's workmanship created in Christ (Eph 2:10; 3:9), in Himself into one new man (Eph 2:15; 4:24).

Note the aorist passive here and the perfect passive at the end of this verse, both 3rd-person/singular.

the things in the heavens - τα nominative plural/neuter + εν τοις ουρανοις dative plural/masculine: all of that above the earth including the residence of God; Christians have a hope laid up for them in heaven (Col 1:5); see "the Gospel ... proclaimed in all creation under [υπο] heaven" (Col 1:23), "upon [επι] the earth" and "in [εν] heavens" (Col 1:20), and "a Master in heaven" (Col 4:1).

This refers to angels, and perhaps to the living beings and elders surrounding God's throne, these in the highest heaven. The sun and the moon and the stars are in the heaven just above the earth. The sun and moon are spoken of as having rule, or governing authority, "God made the two great lights ... to govern [from LXX ἄρχω to rule] the day and the night" (Gen 1:16-18). One can think of the many ways the sun and moon affect the geologic and creature related systems of the earth, and of their importance to the Hebrew religious economy. The things in the heavens may also refer to the Old Testament saints who are with God, and to New Testament saints who have passed on.

and the things upon earth, - και τα nominative plural/neuter + επι της γης genitive singular/feminine: earth, land, as this place where we reside physically.

Heaven and earth: made by the Lord God [יהוה אלהים] (Gen 2:4), created and owned by the LORD God Most High (Gen 14:22; see Deu 10:14), the place of His throne and of His feet (Isa 66:1), and where His will is done (Mat 6:10); places of praise (Ps 69:34), judgment (Ps 76:8), righteousness and truth (Ps 85:11), above which are His name and glory (Ps 148:13); having fixed patterns established by God (Jer 33:25); from which are the second Man and the first man (1Cor 15:47); and which will flee from His presence (Rev 20:11) and be created new (Isa 65:17-19, Rev 21:1).

the things visible - τα ορατα nominative plural/neuter: things capable of being seen, stared at, or discerned; its use may infer things publicaly seen; its only New Testament use is here. Christ is image of the invisible God, who was seen and who explained God; the invisible One who is seen by faith (Heb 11:27).

and the things invisible, - και τα αορατα nominative plural/neuter: things not capable of being seen; a possible reference to light and darkness on day one of creation? Unseen things are "clearly seen, being understood by the things made" (Rom 1:20).

This could refer to angels, or perhaps to the spiritual and psychological aspects of man.

whether - ειτε conjunction: if to, and if, whether, or.

thrones - θρονοι nominative plural/masculine: a stately seat implying power or royal authority.

or dominions - ειτε κυριοτητες nominative plural/feminine: governments, a civil power or authority, from noun κύριος meaning lord/master or the Name LORD.

or rulers - ειτε αρχαι nominative plural/feminine: the extremity or outermost point, a commencement, the beginning of something [regarding order, time, place, or rank], here as highest ruler in a certain place or populace; "When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him" (Col 2:15). The Son is "Beginning [ἀρχή]" (Col 1:18), the Creator (Col 1:16a) and "Firstborn" of that creation (Col 1:15), the "Head of all rule ..." (Col 2:10) who created these thrones and dominions, rulers and authorities.

or authorities; - ειτε εξουσιαι nominative plural/feminine: those having permission to do something, perhaps a delegated influence; see "and in Him you have been made complete, and He is the head over all rule and authority" (Col 2:10), and "All authority in Heaven and on earth was given to Me" (Mat 28:18).

Thrones are occupied by rulers and dominions are governed by authorities, all under the sovereignty of the LORD who created and established them. Compare this verse to Eph 1:21 "far above all rule [αρχη] and authority [εξουσια] and power [δυναμις] and dominion [κυριοτης], and every name that is named, not only in this age but also in the one to come."

the universe - lit. 'the all [things]' τα παντα nominative plural/neuter: what was just mentioned; see "all things to Himself [τα παντα εις αυτον]" (Col 1:20).

is having been created - εκτισται perfect/passive/indicative 3rd-person/singular: same verb as above but here referring to the continuing result of the things created, not only that they were created through Him and for Him, but creation has endured and remains to the present day 'in Him'; compare this perfect tense to the aorist at the beginning of this verse. The result of His creating all things remains, as written below "and for Him." See Col 3:15 "and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him" (Col 3:10)."

The following phrase "through Him and for Him" perhaps further defines "in [εν] Him" as both instrumental and locative.

through Him - δι αυτου genitive singular/masculine: by means of, the channel of an act [the action because of God's will], of the instrument [the eternal Son of God through which the effect proceeds]; here δια refers to the author or first cause as the author is doing something through Himself instead of another; "All things came into being through [δια] Him," (Jn 1:3). "for You created [κτιζω] all things, and because of [δια] Your will they existed, and were created [κτιζω]" (Rev 4:11).

The Son of God is the Mediator in the act of Creation [between both the act and effect of God's will] as well as Mediator between God and man [the Lamb of God sent into creation].

and for - και εις: to, into, toward, for, here with a since of motion into or toward something, here toward the Son of God Incarnate: the Messiah; as only the elect believe into and are set into Christ, where all men are created toward and for Him. Christ is the Beginning (αρχη Col 1:18) and the Ending (Rev 1:8, 21:6, 22:13) towards whom all men are approaching, the only One to whom the Father points toward for our salvation and righteousness (see Jn 6:44, 65, Rom 3:25-26); everyone 'believing into [toward] Him' shall have eternal life (Jn 3:15-16).

Him. - αυτον accusative singular/masculine: here the direct object of the action, the point reached or entered; the sense is that all things are dependant upon Him for their existence; every man having been created approaches toward Christ whether as believers or not (Heb 11:6), every man will bow before Him and confess His Name (Isa 45:23, Rom 14:11), "so that at the name of Jesus 'every knee will bow', of those who are in heaven and on earth and under the earth" (Php 2:10); time is experienced in one direction and that toward the throne of God, as we will all appear before our Maker either having been clothed in His righteousness or barren as dust (see 2Cor 5:10, Rom 14:10-12, 1Pet 4:5).

See similar verses: "yet for us there is but one God, the Father, from whom are all things and we exist for [εις into, toward, for] Him; and one Lord, Jesus Christ, by [δια] whom are all things, and we exist through [δια] Him" (1Cor 8:6). "For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings" (Heb 2:10).

Christ is sovereign over these seven created things as mentioned in this verse:

Col 1:17 'And He Himself is before all things, and the universe continues to subsist in Him;'

And He [Himself] is - και αυτος nominative singular/masculine + εστιν present/active/indicative 3rd-person/singular: the being verb, the verb of existence. This is the first use of αυτος in the nominative case, elsewhere only twice in Col 1:18.

before all things, - προ παντων genitive plural/masculine: in front of, prior to [regarding time, place, or position]; here regarding His existence prior to all men [if genitive plural/masculine] or prior to all things [more likely if genitive plural/neuter], prior to the elements of the cosmos, in that He existed outside of this creation and is not dependant upon it for His existence; see "He chose us in Him before [εν αυτω προ] the foundation of the world" (Eph 1:4b); προ only used here in Col. referring to the Son of God existing before He created the cosmos, before He became Immanuel, and before giving birth to [creating] the Church. "God said to Moses, 'I AM WHO I AM' " (Exo 3:14), "His goings forth are from long ago, from the days of eternity" (Mic 5:2b) and "before Abraham was born, I am" (Jn 8:58b).

and the universe - και τα παντα nominative plural/neuter: all things created, see τα παντα "created by Him" and "have been created through Him and toward Him" (Col 1:16).

in Him - or 'by Him', εν αυτω dative singular/masculine: in the Lord Christ Jesus.

continues to subsist. - συνεστηκεν perfect/active/indicative 3rd-person/singular: to stand with or together, to join together parts into a whole, to be constituted, to subsist or consist; here used intransitively in the perfect tense meaning [continue to] stand near or together with; this because all things were created in, through, and toward Christ (Col 1:16). The perfect tense here states that creation did subsist in Him when He brought it into existence and continues to subsist in Him. The Son of God "upholds all things by the word of His power" (Heb 1:3b).

The Son of God is the Creator and sustainer of the orderly universe, sovereign over and actively involved with His creation. He is the head of all creation. Likewise as Immanuel, He is the head of the Church and holds the Assembly together as one body, the dwelling place of God.

"that heavens were of old, and earth by water, and through water, having subsisted [συνεστῶσα perfect/active/participle] by the Word of God" 2Pet 3:5 LITV.

Preeminent Son

Col 1:18 'and He Himself is the head of the body, of the Assembly, who is Beginning, Firstborn out from the dead [ones], so that He should become in all things One having preeminence;'

and He [Himself] is - και αυτος nominative singular/masculine + εστιν present/active/indicative 3rd-person/singular: not only Creator of the universe, but Creator and builder of His Father's house. That Christ is the Creator holding together the cosmos, so He is as the Beginning of the Church and the One holding it together.

the head - η κεφαλη nominative singular/feminine: top, uppermost in relation to things, or principal part to which the remainder is subordinate, from verb καπτω in the sense of seizing that which is most readily taken hold of [as at birth or in a struggle]; and He is the One intended that we take hold of for our birth from above. Jesus, who is before all things and in whom all things subsist (Col 1:17), is the preeminent or ranking member of the Church. "He is the head over all rule and authority," (Col 2:10) and "... the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God" (Col 2:19), appointed by the Father as "Head over all things to the Church" (Eph 1:22)."

Jesus "became the chief [κεφαλη] corner stone" (Mat 21:42 from Ps 118:22), the beginning of God's temple. "Christ Jesus Himself being the corner stone [ακρογωνιαιος: extreme corner]" (Eph 2:20) set in place from which the remainder of the building is measured and assembled (Eph 2:21-22).

Jesus had nowhere to rest His head (Mat 8:20), perfume was poured upon His head (Mat 26:7), wore a crown of thorns upon His head (Mat 27:29, Jn 19:2), was struck upon the head (Mat 27:30) and beaten with a reed (Mk 15:19), a sign mocking Him was hung above His head (Mat 27:37). "Therefore when Jesus had received the sour wine, He said, 'It is finished!' And He bowed His head and gave up His spirit" (Jn 19:30). This One is the Head of our body.

of the body, - του σωματος genitive singular/neuter: body as a sound and organized whole [made of parts and members]. "... the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God" (Col 2:19). Christ's body, the Church, is the "fullness of Him who fills all in all" (Eph 1:23).

Body [σωμα] is mentioned 8 times in this epistle; a Hebrew male was to be circumcised on the eighth day after his birth (Lev 12:3; see "circumcised" Col 2:11, 13, 3:11, 4:11).

of the Assembly, - της εκκλησιας genitive singular/feminine: 'a calling out', that is to an assembly as one whole, the body of citizens called together by a herald regarding the public affairs of a free state, here the body of redeemed believers called out of the world by God into the freedom and assembly of His Son. See "For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body" (Eph 5:23).

who is - ος nominative singular/masculine + εστιν present/active/indicative 3rd-person/singular: see "He is image of the invisible God" (Col 1:15).

Beginning, - αρχη nominative singular/feminine: a commencement or beginning, the corner, a magistrate or principality, a chief; from verb ἄρχομαι to commence; note lack of article, compare with "rulers [αρχη]" (Col 1:16). "... the Beginning of the creation of God" (Rev 3:14).

Christ is called Beginning in that "by Him all things were created" (Col 1:16), as He is the cause of that creation, the commencement of the Church as all its members are built upon Him, "For no man can lay a foundation other than the one which is laid, which is Jesus Christ" (1Cor 3:11). In His creation, He who became Immanuel in the flesh, died physically and was raised from the dead, resurrected "Christ the firstfruit [ἀπαρχή from ἀπό and verb ἄρχομαι]" (1Cor 15:23), here similarly describes as "Firstborn out of the dead"; He is the Creator, the Living One, the I AM from eternity, and now the Life resurrected after having entered into creation, in order that He may lead many into a resurrection from their state of being dead. Not only is He head of all creation, He entered creation and became head of the Church (Col 1:18) and of all people (Col 1:16).

'In beginning, God created' (Gen 1:1, see Col 1:16a), and 'In beginning was the Word ... and the Word was God" Jn 1:1.

What lay behind this Title of Christ, αρχη Beginning? Paul just explained that all things were created in [by], through, and toward/for the Son (Col 1:16), and so He existed before the creation of the cosmos, before its beginning. John spoke of this, εν αρχη ... παντα δι αυτου εγενετο, translated "In beginning ... all things became through Him" (Jn 1:1-3). This is similar to how the LXX translated Gen 1:1, εν αρχη εποιησεν ο θεος τον ουρανον και την γην, translated 'In beginning God made the heaven and the earth.' The LXX says 'made' which could mean to make something from something that already exists; where John [in agreement with the Hebrew text] reveals something beyond that saying, 'became,' meaning that the Son created all things from nothing, that He is the One who brought them into existence, who then made things with them. Christ existed before the beginning, and carries the Title αρχη, Beginning. This is a statement regarding the eternal person of the Son and the sovereignty of God over His creation; it belongs to Him, He is its commencement and founding; He made all these things, and He is its sovereign ruler who has not for one moment relinquished or delegated that sovereignty to anyone or to anything created. This is the One who is our Beginning, the commencement of the Assembly, Firstborn of all creation, Firstborn from the dead who shed His own blood for as many as would believe in Him. His trial and Crucifixion was gruesome, suffering horrible afflictions, His visage marred more than any man; but in His soul He bore the unfathomable substance of our sin and rebellion, every cumulative moment of it pressed upon the head of God's Lamb. This is our Beginning.

The following verse in the LXX refers to Christ in relation to αρχη:

"For a child will be born to us, a son will be given to us; and the government [αρχη] will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government [αρχη] or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore. The zeal of the LORD of hosts will accomplish this" (Isa 9:6-7).

This Child was born to us to become Firstborn from the dead, the Living One from eternity, God with us that might live in Him. He is Beginning of heaven and earth and every man in it, in the Church preeminent as with the Father before the world was. He establishes nations and brings them low; He lifts up the humble, repentant, and broken. The Lord established times and law, giving them and fulfilling them, entering in to restore what He did not steal, to subdue the inhabitants of the earth and rule over them. He rules to and from the ages, over the generations, and among the men inhabiting them; with lovingkindness and compassionate mercy, in truth with grace, the Just for the unjust, the Lawgiver and the One fulfilling it, His righteousness accounted to us and His peace. He is our Peace, a Savior and our Redeemer; the One before all things who holds all things together; they subsist in Him, we subsist in Him, in the One given to us and to Whom we have been given by the Father.

Firstborn - πρωτοτοκος adjective nominative singular/masculine: see "the Firstborn [πρωτοτοκος] of all creation" (Col 1:15). The "firstborn ... is the beginning [LXX αρχη: first] of my strength [τεκνον: child]" (Gen 49:3), and "firstborn ... the beginning of his strength" (Deu 21:17). "And when He again brings the firstborn into the world, He says, 'And let all the angels of God worship Him' " (Heb 1:6). See the Messiah pierced "... weep bitterly over Him like the bitter weeping over a firstborn" (Zec 12:10), and "so that He would be the Firstborn among many brethren;" (Rom 8:29). We are "the Church of the Firstborn" (Heb 12:23). The Firstborn of all creation (Col 1:15) is also now Firstborn from the dead.

As the firstborn in Israel were not destroyed for keeping the Passover and the sprinkling of blood (Heb 11:29), so death passed over God's Firstborn (Lk 23:44-46); the blood upon the doorposts and lintels of Israel's dwellings in Goshen resembled the blood pressed upon the cross from Jesus back while crucified.

πρωτοτόκος is used of Christ several times in the New Testament:

out from the dead [ones], - εκ των νεκρων adjective genitive plural/masculine: dead is plural and not a place or condition but out from dead persons or corpses; perhaps a reference to graves or tombs; but that His body did not return to the dust or suffer decay. "Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler [αρχων: chief prince, from the root of αρχη] of the kings of the earth" (Rev 1:5). Christ's physical body died while being crucified before The Passover celebration.

so that He should become - ινα γενηται 2nd-aorist/middle-deponent/subjunctive 3rd-person/singular: to have come into existence, here as preeminent in everything among men; so that as Immanuel, the Son of God having been born in the flesh [see Col 1:19], in that state of being might also have preeminence in everything.

in all things [Himself] - or 'to all things ...', εν πασιν dative plural/neuter + αυτος nominative singular/masculine: where 'Himself' is replaced by 'One' in the translation, emphasis upon Him; in all things created before and after His Incarnation, as the Church in union with Jesus Christ is a new creation "created in Christ" (Eph 2:10; see Col 3:10-11, Eph 4:24, 2Cor 5:17, Gal 6:15).

One having preeminence. - πρωτευων present/active/participle nominative singular/masculine: being first in rank, being foremost, or having preeminence not as acquired but as an inherent right as Creator of all things (Col 1:16), and the Beginning of the Church as the Firstborn from the dead. The eternal Son of God had first place in everything prior to His Incarnation; but after "taking the form of a bond-servant" (Php 2:7, Jn 3:14-17, Gal 4:4-5, see Rom 8:3a "in the likeness of sinful flesh") in order to go to the cross (Php 2:8, Rom 8:3b); then "God highly exalted Him, and bestowed on Him the name which is above every name" (Php 2:9); the name given Him because of His experience as a Man: tempted yet without sin, having flesh [even our sins pressed upon Him] as a man yet obedient and righteous, beaten and pierced yet spotless, having died in the flesh yet raised from the dead. The LORD Jesus Christ is preeminent to creation as God and as Man, the perfected Mediator between God and man.

This verse points to Jesus Christ who is the Father's Son, the Father's strength and continuation of His Name. A firstborn son is the beginning of that continuation, and by right of inheritance has preeminence in all things relating to the family. A son is also the builder of the father's house. As the Creator of all things, Christ is also the beginning of the Church, and its Builder. Christ is the dwelling place of God wherein the fullness of Deity dwells (Col 1:19), and wherein believers are firmly set, as pillars in the Temple. After His Resurrection and Ascension, He sent the Spirit on Pentecost to give birth to His Church, His body; in which He is the foremost and preeminent One.

Col 1:19 'for that, all the fullness was well-pleased to dwell in Him,'

for that, - οτι: demonstrative conjunction relating to the Son of God being eternal God (Col 1:17) and Messiah crucified and resurrected (Col 1:18); and as Immanuel [God with us] He became preeminent in all things relating to the Bride (Col 1:18).

all - παν nominative singular/neuter: all, the whole or totality including the idea of oneness.

the fullness - το πληρωμα nominative singular/neuter: repletion, completion, what fills or the result of having been filled. See Col 2:9 "For in Him all the fullness of Deity dwells in bodily form"; not portions of as the Gnostics taught, but the fullness of God; all who the LORD is resided in Christ: Father (Jn 10:38, 14:11), Son (Jn 1:1c, 14, 10:30), and Holy Spirit (Isa 61:1, Lk 4:18, see "descending and remaining" Jn 1:33). This word is used 12 times in Paul's writings, 5 times in the Gospels. See related verse "in whom are hidden all the treasures" (Col 2:3).

[it] was well-pleased - {"the Father's" is not in some texts}, ευδοκησεν aorist/active/indicative 3rd-person/singular: to think well of something, to delight or take pleasure, that is to approve a person or thing, a gracious purpose is implied in the resolve and which shows the willingness with which it is made; used in Colossians only here, and applies to 1. "to dwell" here is this verse, and 2. "to reconcile fully" in the following verse. "This is My beloved Son, in whom I am well-pleased" Mat 3:17 at His baptism, and "This is My beloved Son, with whom I am well-pleased; listen to Him!" Mat 17:5 at His Transfiguration.

The Spirit of God was upon Christ. The Lord spoke of the Messiah in the Old Testament, "Behold, My Servant, whom I uphold; My chosen one in whom My soul delights [רצתה to be pleased with]. I will put My Spirit upon Him." (Isa 442:1).

to dwell [permanently] - κατοικησαι aorist/active/infinitive: to house or reside permanently, to take permanent residence.

in Him, - εν αυτω dative singular/masculine: this verse places emphasis on 'in Him' near the beginning of the text between "because" and "good pleasure."

The Incarnation of the Son of God is here in view. The Messiah is spoken of throughout the Old Testament from Genesis to Malachi, in part here: Gen 3:15, Isa 7:14, 9:6, Mal 4:5-6. Compare this verse to Jn 1:14, "And the Word became flesh, and dwelt [σκηνοω: to encamp or reside, as God did in the Tabernacle] among us, and we saw His glory, glory as of the only begotten [μονογενης: only born, one of a kind] from the Father, full [πληρης: covered over, complete] of grace and truth."

"And I heard a loud voice from the throne, saying, 'Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them,' " Rev 21:3.

Reconciliation

Col 1:20 'and through Him to reconcile fully all things toward Him, He having made peace through the blood of His cross; through Him, whether those [things] upon the earth or those [things] in the heavens.'

and through Him - και δι αυτου genitive singular/masculine: the channel of God's act of reconciliation, that is through Christ, as opposed to other intermediary hierarchies or beings as also taught by the Gnostics; see "all things have been created through Him" (Col 1:16). και makes it that God was well pleased to fully reconcile. "By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him" (1Jn 4:9).

to reconcile fully - αποκαταλλαξαι aorist/active/infinitive: to reconcile fully, to restore a relationship of peace which existed and was disturbed [stronger than καταλλασσω which is to set up a relationship of peace not existing before]; this phrase should be understood with Col 1:16 as "all the fullness was pleased ... to reconcile".

The aorist tense suggests that all necessary for this reconciliation took place on the cross and at His appearing before the Father: "how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?" (Heb 9:14), and "For by one offering He has perfected for all time those who are sanctified" (Heb 10:14).

The use of this word may draw upon Adam's relationship to God before and after the Fall. See "yet He has now reconciled [αποκαταλλασσω] you in His fleshly body through death" Col 1:22; see Rom 5:10, 2Cor 5:18}.

[the] all things toward Him, - τα παντα accusative plural/neuter + εις αυτον accusative singular/masculine: the phrase 'the all things' is translated 'the universe' in verses 16 and 17; εις toward, the point reached or entered, as addressed in Col 1:16 "all things have been created ... into Him"; the direct object of this verse is the entire phrase "all things to Himself", as "all things" were created through and into Him (Col 1:16) so that those "all things into Him" could also be reconciled through Him. See "and might reconcile [αποκαταλλασσω] them ... to God" (Eph 2:16; see Eph 1:4-5). "God was in Christ reconciling the world to Himself, not counting their trespasses against them" (2Cor 5:19).

This is the third use of the phrase τα παντα, and has been twice translated 'universe' meaning the whole of creation. Should this here be translated 'universe' to include the reconciliation of inanimate creation toward Christ through the blood of His cross? The main point is that people are reconciled to God through Christ, people who may seem hopelessly lost, beyond reform, or unavailable; but with God "all things are possible" (Mat 19:26).

He having made peace - ειρηνοποιησας aorist/active/participle nominative singular/masculine: to make peace [thereby bringing about a cessation of hostilities], a state of peace beginning with and procured through Jesus Christ; here the only use in the New Testament; from εἰρήνη meaning (a state of) peace or tranquility, health or welfare, the opposite of war. This peace has to do with what Christ accomplished on our behalf, rather than the attitude of those concerned [ειρηνευω: to be peaceful]. Regarding noun ειρηνη [peace]: "we have peace with God through our Lord Jesus Christ" (Rom 5:1), "the God of peace" (Rom 15:33, 1Cor 14:33), Christ Jesus is our peace (Eph 2:14) who establishes peace (Eph 2:15 where Paul uses the two words separately ποιων ειρηνην). Immanuel is the "Prince of Peace" (Isa 9:6).

Christ was crucified outside the City of Peace. See "But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall," (Eph 2:13-14). "Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord," (Heb 13:20; see Mat 26:28, Mk 14:24, LK 22:20).

through - δια: the channel of this act.

the blood - του αιματος genitive singular/neuter: the substantial basis of physical life, as stated in Leviticus "For the life of the flesh is in the blood" (Lev 17:11a) and "for the life of all flesh is its blood" (Lev 17:14b); here the atoning blood of Christ; the second mention of Christ's blood in the epistle, see "in whom we have redemption through His blood, the remission of sins" (Col 1:14 LITV; see "atonement" Lev 17:11b).

Christ's flesh and blood were material, real, having substance; as John stated "the Word became flesh" (Jn 1:14a) and as witnessed by John, "But one of the soldiers pierced His side with a spear, and immediately blood and water came out" (Jn 19:34, 35-37). Christ's body was not made to appear as if it were flesh, but He had a physical body; which some false teachers denied.

"whom God set forth as a propitiation [ἱλαστηριος: an expiatory, an atoning victim, lid of the Ark] through faith in His blood, as a demonstration of His righteousness through the passing over of the sins that had taken place before, in the forbearance of God," (Rom 3:25, see Heb 9:25). "and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world" (1Jn 2:2).

Believers have been "purchased by His blood" (Act 20:28), and are "justified [δικαιοω: rendered just or innocent] by His blood," (Rom 5:9). "we have redemption [απολυτρωσις: full ransom, deliverance] through His blood, the forgiveness of our trespasses, according to the riches of His grace" (Eph 1:7, see Heb 9:22). Believers "have been brought near by the blood of Jesus" (Eph 2:13). "we have confidence to enter the Holy Place by the blood of Jesus" (Heb 10:19). Believers are sanctified through Jesus' blood (Heb 13:12). The blood of Jesus "cleanses [to make clean, purge, purify] us from all sin" (1Jn 1:7). God "released [λυω: to loosen] us from our sins by His blood" (Rev 1:5).

of His cross; - του σταυρου αυτου both genitive singular/masculine: from verb ιστημι to stand, the Roman implement upon which Christ was nailed to and lifted up; perhaps here figuratively of the sum of His suffering beginning with His trial and beating, carrying the cross outside the City, and being nailed to and lifted up; but the phrase "the blood of His cross" may specifically reference the Passover [see "body of His flesh" (Col 1:22), and "having nailed it to the cross" (Col 2:14, see notes on that verse)].

The Cross: "For the word of the cross ... to us who are being saved it is the power of God" (1Cor 1:18).

The Passover was a type for Christ as the Lamb of God. As Christ hung on the cross His blood-striped back pressed against the wood timbers, and death passed over Him (Mt 27:45, Mk 15:33, Lk 23:44) without taking His life (Mt 27:50, Lk 23:46, Jn 19:30); spoken of here in the Old Testament, "Moreover, they shall take some of the blood and put it on the two doorposts and on the lintel of the houses in which they eat it" (Exo 12:7) and "You shall take a bunch of hyssop and dip it in the blood which is in the basin, and apply some of the blood that is in the basin to the lintel and the two doorposts; and none of you shall go outside the door of his house until morning. For the LORD will pass through to smite the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to come in to your houses to smite you" (Exo 12:22-23).

Christ is the house or tabernacle of God, the Son being Builder of it, and into whom God has set us; so we are spoken of as being in Christ in that the Father set us into Him upon our birth from above, and the blood of His cross covers us.

through Him, - δι αυτου genitive singular/masculine: through Christ; {'I say' is not in the Greek text}.

whether those [things] - ειτε τα accusative plural/neuter.

upon the earth - επι της γης genitive singular/feminine: those living and those having died in Christ. Earth and heaven in this verse are reversed from their order in Col 1:16; here perhaps because the cross and His Crucifixion occurred here on earth, pointing again to Him who descended from heaven and became flesh.

or those [things] - ειτε τα accusative plural/neuter.

in the heavens. - εν τοις ουρανοις dative plural/masculine:

Compare this verse to Eph 2:16, "and might reconcile [verb αποκαταλλασσω] them both in one body to God through the cross, by it having put to death the enmity."

Col 1:21 'And you, then being alienated entirely, even hostile men in the mind, in hurtful works,'

And you, ... being - και υμας accusative 2nd-person/plural + οντας present/active/participle accusative plural/masculine: the present participle of the being verb εἰμί; this together with ποτε and another participle [having been alienated] place strong emphasis on their former state of existence. It is interesting that Paul did not use the past tense of the verb 'to be', but rather the following adverb ποτε to indicate their past state of existence or being; perhaps to do with the Gnostic understanding of 'being' or existing.

then - ποτε disjunctive particle: in time past, once, then, at that time, here once but no longer; adverb to 'being' appearing before it in the Greek text; compare "then" to "now" in following verse. See ποτε in reference to those among whom the Colossians walked "at one time" (Col 3:7).

[those] alienated entirely, - απηλλοτριωμενους perfect/passive/participle accusative plural/masculine: to be estranged away from, to be a non-participant; alienated from God, as such were the Gentiles in the Old Testament without observance of the Law or personal knowledge of God. Compare "formerly alienated" here to "now reconciled" in Col 1:22. "remember that you were at that time separate from Christ, excluded [απαλλοτριοω] from the commonwealth of Israel" (Eph 2:12), and "excluded [απαλλοτριοω] from the life of God because of ..." (Eph 4:18). The Colossian Christians are no longer alienated from the Father, but have access to Him in Christ.

"Because for Your sake I have borne reproach; dishonor has covered my face. I have become estranged [απηλλοτριωμενος] from my brothers and an alien to my mother's sons. For zeal for Your house has consumed me, and the reproaches of those who reproach You have fallen on me" Ps 69:7-9.

even hostile men - και εχθρους adjective accusative plural/masculine: hateful. See "For if while we were enemies [εχθρος] we were reconciled to God" (Rom 5:10); here "hateful" is perhaps set against its antonym "brethren" [αδελφος] in Col 1:2.

in the mind, - τη διανοια dative singular/feminine: from two words 'through' and 'intellect,' the faculty or disposition of the mind, deep thought implying the exercise of the mind. See "desires ... of the mind" (Eph 2:3), and 'obscured/darkened in their understanding [διανοια]' (Eph 4:18).

in [the] hurtful, - τοις πονηροις adjective dative plural/neuter: hurtful, malicious, grievous, evil in effect or influence as opposed to evil in character.

Compare to the Lord engaged in work with Nicodemus [practicing wickedness Jn 3:20], as it relates to the following verse "yet He has now reconciled you", as Jesus was engaged with Nicodemus to reconcile to him, that he die to himself [having been worked in God Jn 3:21], to be born from above through Christ.

[in the] works, - εν τοις εργοις dative plural/neuter: deeds, work, toil. Compare this to "bearing fruit in every good work" (Col 1:10), and "Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father" (Col 3:17). Their evil deeds were natural [of the flesh] being hostile in mind and alienated from God.

Col 1:22 'but just now He reconciled in the body of His flesh through death, to present you sanctified and unblemished and irreproachable before His presence;'

but just now - [text grouped with Col 1:21 in other translations] νυνι adverb + δε: compare "now" to "then" in the previous verse.

He reconciled - [text grouped with Col 1:21 in other translations] αποκατηλλαξεν aorist/active/indicative 3rd-person/singular: to reconcile fully, a restoration of a relationship of peace which has been disturbed; action because of the will of the Father and through the Son. See reconcile aorist/active/infinitive in Eph 1:20. The prefix of this verb [apo] makes it a stronger term than καταλλασσω. As 'He was pleased ... to reconcile all things to Himself' (Col 1:19-20), so it has now [νυνι] come to pass on behalf of the Church at Colossae. "But now in Christ Jesus you ... have been brought near by the blood of Christ" (Eph 2:13). "You" in Col 1:21, is the direct object of "He reconciled."

in the body - εν τω σωματι dative singular/neuter: here the Incarnate human nature of His body as differentiated from the spiritual or intangible, as referring to living flesh of Christ's body. See Paul's flesh on behalf of Christ's body (Col 1:24a), "His body, which is the assembly" (Col 1:12b), and "the removal of the body of the flesh by the circumcision of Christ" (Col 2:11).

Jesus is the Lamb of God, the Lamb selected, sanctified, and Sent by the Father to accomplish these things.

of His flesh - της σαρκος genitive singular/feminine + αυτου genitive singular/masculine. Christ's physical body is set in comparison to His body the Church.

through death, - δια του θανατου genitive singular/masculine: from verb θνησκω to die, physical expiration of the body of flesh, that is here through Jesus Christ's death on the cross, and so 'the' death; "through the death of His Son" (Rom 5:10); see same phrase "that through death He might render powerless him who had the power of death" (Heb 2:14).

to present - παραστησαι aorist/active/infinitive: transitive in the aorist tense, to cause to stand with or near, to place or set before someone, to exhibit or present; here in the aorist mood a singular event. Christ stood on the cross holy, blameless, and beyond reproach that we may stand before Him holy, blameless, and beyond reproach. "that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless" (Eph 5:27); see "so that we may present every man complete in Christ" (Col 1:28).

you - υμας accusative 2nd-person/plural. Follow "you:" formerly alienated (Col 1:21a), reconciled (Col 1:21b), now presented before God.

"I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him. And to Him was given dominion, glory and a kingdom, that all the peoples, nations and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away; and His kingdom is one which will not be destroyed" Dan 7:13-14.

sanctified - αγιους adjective accusative plural/masculine: ceremonially pure, sanctified, consecrated here to God through Christ; same word as 'saints' in Col 1:2, 4, 12, 26 but there with the article, here without the article as in Col 3:12. Jesus qualified the saints [holy ones] for a share of the inheritance (Col 1:12), perhaps referring to our being 'holy, blameless, and un-accused' in Christ. See "chosen of God, holy and beloved" (Col 3:12).

and unblemished - και αμωμους adjective accusative plural/masculine: unblemished, without blame. See "that we would be holy and blameless before Him" (Eph 1:4, see Eph 5:27). "how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?" (Heb 9:14).

and irreproachable - και ανεγκλητους adjective accusative plural/masculine: unaccused [not merely unaccusable], irreproachable, blameless, unindicted, unimpeachable, free from any legal charge, can not be challenged or pleaded against, see "having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us" (Col 2:13b-14a); being irreproachable is a qualification for deacons (1Tim 3:10), elders (Tit 1:6), and overseers (Tit 1:7). "Lord Jesus Christ, who will also confirm you to the end, blameless" (1Cor 1:7-8).

Compare then alienated, hostile, and hurtful (Col 1:21) with now sanctified, unblemished, and irreproachable.

before His presence; - κατενωπιον + αυτου preposition genitive singular/masculine: down in the gaze or face of, in the presence of, directly in front of; the only use in this epistle; perhaps bowing in the presence of the LORD at His throne for judgment by fire suggested by the following legal term below "beyond reproach." His presence may refer to the Father, that we will be presented before the Father by Christ; see notes at the end of Col 3:11.

Col 1:23 'if indeed you continue in the faith remaining established and steadfast, and not those being moved away from the hope of the gospel that you heard, of the one then being proclaimed in all creation, to the one under heaven, of which I, Paul, became an attending-servant.'

if indeed - ει γε: if so be, if at least, if only; spoken of what is taken for granted, and assumes the condition or premise is true; here because the believer is reconciled to God in Christ and is in the faith. This is not a hypothetical condition yet unfulfilled as the following verb is not in the subjunctive mood.

ει is a conditional particle expressing a hypothetical condition undetermined by experience, and is subjective (not implying the subjunctive mood, as it is here paired with an indicative mood verb); Paul fully expects their continuance in the following matters. Continuing in the faith in the following prescribed manner will ensure remaining holy, unblemished, and irreproachable; it is not saying they will remain saved, as the issue of remaining saved is not at all in question; as rebellious or unfaithful actions lead to those things [wavering, easily shaken, lacking hope], but not so as to lose eternal life - but to loss of relationship with God, to ceasing to bear fruit as He deserves and requires of us, and to an ineffective personal witness of the gospel.

you continue - επιμενετε present/active/indicative 2nd-person/plural: to stay over or remain upon, to continue in any state or course, επι adding force to 'stay' figuratively meaning to persevere, here regarding continuing in the Gospel as it was preached by Paul. Compare this to the passive tense verbs 'firmly established' and 'being moved away.'

in the faith - τη πιστει dative singular/feminine: the firm persuasion, conviction or belief in the truth; here not as the 'system of religious (Gospel) truth itself' but the Colossian's faith in Christ as they at first came to know Him through the Gospel. This verse is not saying if you continue in the faith as opposed to apostasy; but rather it is speaking of the manner in which they continue in what they have heard, such as what follows: firmly established, steadfast, not moved away from the hope of the gospel. The Gospel can not be supplemented or changed. Retaining or preserving salvation is not the matter here, but that their continuation in the Gospel is a testimony to their being saved.

The idea of continuing in the faith is taken up again in Col 2:7 where Paul also "the faith" in the dative case, "walk in Him ... being confirmed in the faith" (Col 2:6b-7a); here "firmly established" as in not moving and there (Col 2:7) walking as moving about.

[those] remaining established - τεθεμελιωμενοι perfect/passive/participle nominative plural/masculine: to found, to lay the foundation [the basis] or substructure for anything, to establish or confirm; here as the past action of God that has a continuing result, God's action who rescued us (Col 1:13a; God has firmly established the Church in and upon His Son. See "founded on the rock" (Mat 7:25), and "grounded in love" (Eph 3:17). "... the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you" (1Pet 5:10).

and steadfast [ones], - και εδραιοι adjective nominative plural/masculine: immovable, settled; inward strength as a result of being reconciled to the Father and in Christ, our position in the kingdom of His beloved Son (Col 1:13c). See "the stability [στερεωμα: something established and steadfast] of your faith in Christ" (Col 2:5).

and not those being moved away - και μη μετακινουμενοι present/passive/participle nominative plural/masculine: to shift or move, to move from one place to another, the present participle implies continual shifting, only used here in the New Testament; contrast this action to being rescued from the domain of darkness and transferred to the Kingdom (Col 1:13b). μη [here in relation to hope] is the conditional and qualified negative particle, subjective as depending on the thought, the negation of will or doubt; μη is used 12 times in this epistle in relation to various instructions and admonishments. The LORD establishes, but false teachers draw away.

Faith in Christ [the Cornerstone who is before all things (Col 1:17a, see Isa 28:16), who holds all things together (Col 1:17b), and is the Beginning of the Church (Col 1:18)] precedes established [foundation, such as the Apostles in this verse, see 1Cor 3:10], steadfast [as pillars among whom Christ walks, and in whom His Spirit dwells], and not moved away [growing in Christ unmoved by external influence]: all three terms referring to construction of a building.

from the hope - απο της ελπιδος genitive singular/feminine: a confident desire or expectation of obtaining something; see "hope laid up for you in heaven" (Col 1:5), and "Christ in you, the hope of glory" (Col 1:27); "that you will know what is the hope of His calling" (Eph 1:18); "Jesus Christ, our hope" (1Tim 1:1); "looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus," (Tit 2:13).

of the gospel - του ευαγγελιου genitive singular/neuter: see "the word of truth, the Gospel" (Col 1:5; see Gal 2:5). The Gospel is God's plan of salvation, doctrines, declarations, precepts, and promises. Their hope rests upon the Gospel of Christ crucified and resurrected. The Colossians faced false teaching contrary to the gospel as they first heard it.

Christ's Second Coming is an element of the Gospel, and a reason to hope. At His appearing He will become the capstone of the completed Temple of God, the body of Christ.

that you heard, - ου genitive singular/neuter + ηκουσατε aorist/active/indicative 2nd-person/plural; see Col 1:4, 6, 9.

of the one then being proclaimed - του κηρυχθεντος aorist/passive/participle genitive singular/neuter: to herald or make proclamation; the aorist participle identifies this proclamation as contemporaneous with the gospel they heard before (Col 1:5, 6), and is set in contrast to a corrupted gospel now being circulated by the Gnostics among the Colossians, as they were listening to a Gnostic gospel contrary to the one they heard and which is now reaffirming.

in all creation - or 'to all creation', εν παση dative singular/feminine + τη κτισει dative singular/feminine: see Jesus "the firstborn of all creation" (Col 1:15); He who is the eternal Creator is the Founder and Beginning of the Church.

to the one under [the] heaven, - τη dative singular/feminine + υπο τον ουρανον accusative singular/masculine: to men living on earth. One gospel of Christ is being preached to living men, the same having been preached to the Old Testament saints; not in the 'heavenly' realm of Gnostic rulers, aeons, and their generations.

of which - ου.

I, Paul, - εγω nominative 1st-person/singular + παυλος nominative singular/masculine: recalling the grace of God in his conversion, in that he was acting as an enemy of God by persecuting the Church. As he was beforehand outside the Church working against Christ and His Body (Act 9:1-4 perhaps the Colossians [though members already in the Body] were working against Christ and those about to be saved, even among the Gnostics and false teachers; "Walk in wisdom toward the ones outside, redeeming the time" (Col 4:5).

became - εγενομην 2nd-aorist/middle-deponent/indicative 1st-person/singular: to cause to be, to come into existence or begin to be, here translated as passive same as in Col 1:25. See Col 1:18, 25, 3:15, 4:11.

an attending-servant. - διακονος nominative singular/masculine: a deacon, waitor or attendant; from the verb meaning one who runs errands; no longer a prideful servant of the Law but a servant ministering to Christ; see "became a minister ... from God" Col 1:25. Paul is here attending to the dissemination and preservation of the Gospel in accordance with the truth which he received directly from the Ascended Christ and the Spirit of the Lord.

Hope of Glory

Col 1:24 'Now I rejoice in my sufferings on your behalf, and I fill up the things lacking of Christ's afflictions in my flesh on behalf of His body, which is the Assembly,'

Now I rejoice - νυν adverb + χαιρω present/active/indicative 1st-person/singular: to be full of sheer; even though imprisoned.

in my sufferings - εν τοις παθημασιν dative plural/neuter μου + genitive 1st-person/singular: Paul's hardship or pain, also an emotion or influence from affection to affliction, the only New Testament use in this verse; παθημασιν is a derivative of verb πασχω, παθω. "the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us" (Rom 8:18; see 2Cor 1:5-7), and "that I may know ... the fellowship of His sufferings, being conformed to His death;" (Php 3:10). The Lord said to Ananias regarding Saul, "for I will show him how much he must suffer [πασχω, παθω] for My name's sake" (Act 9:16).

Recalling Paul's conversion: He was causing Christ and the Church to suffer, but now has been called to suffer for Christ, and in that he is rejoicing, "For I will show him how much he must suffer for the sake of My name" (Act 9:16; see 2Cor 11:23-28, 2Tim 1:12, 2:9-10).

"For to me to live is Christ, and to die is gain. But if I live in the flesh, this to me is fruit of my labor, and what I shall choose I do not know. For I am pressed together by the two: having a desire to depart and be with Christ, which is far better, but to remain in the flesh is more necessary on account of you" Php 1:21-24.

on your behalf, - υπερ υμων genitive 2nd-person/plural: As where he once heartily persecuted Christians, Paul is now rejoicing in his sufferings on behalf of Christians.

and I fill up - και ανταναπληρω present/active/indicative 1st-person/singular: to make good, to supplement what is lacking, to fill up instead of [allowing a deficiency]; such as weighing a commodity on a scale, adding to it until the desired weight. The construction of this word is comprised of two words meaning 'opposite or instead of'' and 'to complete or occupy [of which is comprised πληρόω 'to make full', same verb as in Col 1:9, 25, 2:10, 4:12, 17]', and may be a play on words contrasting Paul's encounter with Christ on his way to Damascus to persecute believers to how he is now suffering on account of Christ and believers.

the things lacking - τα υστερηματα accusative plural/neuter: the deficit or shortage, that which is wanting, the portion empty and awaiting to be filled; the plural indicates more than one thing; not his many sufferings mentioned above, but his future sufferings as a result of Who he belongs to and Christ's calling upon him, as "bonds and afflictions [from θλιψις] await me" (Act 20:23b, see Eph 3:13, Php 4:14, 1Thes 3:3, 7).

of [the] ... afflictions - των θλιψεων genitive plural/feminine: tribulation, trouble, affliction as from an external source; from verb θλιβω to crush or press together; not here regarding Christ's expiatory sufferings, as the Passover and Atonement are finished works; different from Paul's sufferings [παθημα] above which are more internal, but these here originate externally. Paul exulted or rejoiced in his afflictions [θλιψις] which produce steadfastness [same as υπομονη Col 1:11] (Rom 5:3). This is not saying that Christ's affliction fell short of accomplishing anything, but that His disciples in following Him will suffer tribulation and persecution on His behalf; as though Christ Himself were being afflicted or persecuted, "Saul, Saul, why are you persecuting [pursuing after] Me?" (Act 9:4); see "momentary light affliction" (2Cor 4:17, see Rom 5:23), and "In the world you have tribulation, but take courage; I have overcome the world" (Jn 16:33; of His followers Mat 24:9, Act 11:19, 14:22, 1The 1:6, 2The 1:4, Rev 1:9).

The LORD was afflicted in all of Israel's affliction, "For He said, 'Surely, they are My people, sons who will not deal falsely.' So He became their Savior. In all their affliction [θλιψις LXX] He was afflicted [not Israel's adversary LXX], and the angel of His presence saved them; In His love and in His mercy He redeemed them, and He lifted them and carried them all the days of old" (Isa 63:8-9 NASU).

Christ's - lit. 'of Christ', του χριστου genitive singular/masculine: those that belong to Him as the Head of the body, and as we belong to Him.

in my flesh - εν τη σαρκι dative singular/feminine + μου genitive 1st-person/singular. See Christ' body afflicted compared to the body of His Church above.

on behalf of His body, - υπερ του σωματος genitive singular/neuter + αυτου genitive singular/masculine: Christ's σωμα, here the organized whole of its members. Contrast to σαρξ which is Christ's living flesh (Col 1:22). Suffering in Paul's flesh on behalf of Christ's body [of believers] is set in comparison to our being reconciled through Christ's death in the body of His flesh (Col 1:21-22).

which is - ο nominative singular/neuter + εστιν present/active/indicative 3rd-person/singular.

the Assembly, - η εκκλησια nominative singular/feminine: of which Christ is its head, the beginning of it, He being the Firstborn from the dead (Col 1:18).

Col 1:25 'of which I became an attending-servant according to the household administration of God having been given to me for you, to make replete the word of God;'

of which - ης genitive singular/feminine: {Church not in the Greek text}, but referring to the Church.

I became - εγενομην 2nd-aorist/middle-deponent/indicative 1st-person/singular + εγω nominative 1st-person/singular: to cause to be, to come into existence or begin to be, here translated as passive same as in Col 1:23. Here an appointed office to Paul; see appointed offices in Eph 4:11 "And He gave some as ..."

an attending-servant - διακονος nominative singular/masculine: see Col 1:23; translated "an attending-servant" in Col 1:7.

according to the household administration - κατα την οικονομιαν accusative singular/feminine: administration of an estate or management of a household; here regarding the household of God being the body of Christ, "but Christ was faithful as a Son over His house - whose house we are, if we hold fast our confidence and the boast of our hope firm until the end" (Heb 3:6); elsewhere a (spiritual) dispensation, see "the administration [οικονομια] of the mystery" (Eph 3:9a).

This administration, or stewardship, is the object in motion "given" to Paul from God; this in execution of the office of Apostle, sent to Colossae to reinforce the Gospel and to apply it directly to the heart of the Assembly there; for their well-being and for those yet to hear and believe.

of God - του θεου genitive singular/masculine: "He [the God and Father of our Lord Jesus Christ] made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration [οικονομια] suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth" (Eph 1:9-10).

[the one] having been given to me - την δοθεισαν aorist/passive/participle accusative singular/feminine + μοι dative 1st-person/singular: to give. Similarly, the Father gave to Jesus Christ, who in turn gave to His bond-servant John, who in turn sent the letters to the Churches in Asia Minor (Rev 1:1, 11, 19).

for you, - εις υμας accusative 2nd-person/plural: in the sense of for them, where the translation 'toward' indicates a "living and active" word of God, what Paul is now making replete. The Lord gave the epistle to the saints in Colossae through Paul in order to fill them to the brim with the Gospel, to increase their knowledge of His will, to augment their participation in and defense of His Kingdom, all toward their fully knowing Him; for which God answered through an imprisoned pen and parchment.

to make replete - πληρωσαι aorist/active/infinitive: to make full or replete, to execute or finish; see "that you may be filled with" the knowledge of God's will (Col 1:9), "you have been made complete" in Christ (Col 2:10), and to Archippus to regard his deaconate that he may "fulfill [execute]" it (Col 4:17).

Contrast πληροω [verb to make full] here and in Col 1:9 with 'υστερημα [noun deficit] in Col 1:24. "that you may be filled [πληροω] with the knowledge of His will in all spiritual wisdom and understanding," (Col 1:9).

{"the preaching of - this phrase is not in the Greek text.}

the word - τον λογον accusative singular/masculine: both the act of speaking and that which is spoken, not words about God but words given by God; that which Paul might fully carry out, not preaching only but the doing of it. This phrase is found 20 times in the New Testament, and was common in the prophetic books of the Old Testament.

of God; - του θεου genitive singular/masculine.

"For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe" 1The 2:13.

Col 1:26 'the mystery which has been hidden deeply away from the ages and away from the generations, but just now was manifested to His saints;'

the mystery - το μυστηριον accusative singular/neuter: a secret or esoteric [obscure, mysterious] knowledge, but here referring to the word of God about the Christ, the gospel (Eph 6:19) made public to "all the world" (Col 1:6) instead of to a few privileged Gnostics; the word of God is no longer a mystery. "This mystery is great; but I am speaking with reference to Christ and the Church" (Eph 5:32). See 'the true knowledge of mystery of God - Christ' (Col 2:2), and "may speak forth the mystery of Christ" (Col 4:3, see Col 6:19). "It is the glory of God to conceal a matter, but the glory of kings is to search out a matter" (Pro 25:2).

which has been hidden deeply - το αποκεκρυμμενον perfect/passive/participle accusative singular/neuter: to conceal away, to keep secret from, with the translation 'deeply' added because the suffix απο with the following απο 'away' is an intensifying repetition of the idea, 'hidden-away away from'; the meaning infers to hide with benevolent purpose because of the receiver's condition [regarding his readiness or capability]; "but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory" (1Co 2:7), and "the mystery which for ages has been hidden in God who created all things" (Eph 3:9b, see "stewardship" Col 1:25). This phrase may also have reminded the Colossians of their condition prior to believing in the Gospel of Christ.

away from the ages - απο των αιωνων genitive plural/masculine: an age of time, perpetuity, eternal, denotes duration or continuance; απο points to 'time' before the past ages, that is before creation; these words are relative against Gnosticism as they understood an aeon to be made up of many generations. This phrase points to the current Messianic Age, a mystery now manifested but conceived before all other ages - before creation: "as He chose us in Him before the foundation of the world" (Eph 1:4) and the "mystery which has been kept secret for long ages past" (Rom 16:25).

and away from the generations, - και απο των γενεων genitive plural/feminine: [from γινομαι to begin or become] a space or circle of time; a nation, time, or a generation; here referring to the generation of people living in each of the past ages to whom the coming Messiah was gradually spoken about with increasing revelation. Old Testament prophecies about Christ narrow in focus over time: beginning with Adam, Noah through Shem, Abraham through Isaac, Jacob through the tribe of Judah, to David whose Lord who would be a descendent of his; "which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit;" (Eph 3:5).

but just now - νυνι adverb + δε: adverbial to "manifested.

was manifested - εφανερωθη aorist/passive/indicative 3rd-person/singular: to render apparent, to manifestly declare, to show openly; the mystery is now apparent to those set apart in Christ; "now" coupled with the aorist tense of the verb 'has been manifested' may reference the public Life, Crucifixion, Resurrection, and Ascension of Christ, as Immanuel marks the beginning of this Messianic age. Christ will again be revealed at His Second Coming and we with Him (Col 3:4). Paul sought prayer that he "speak the mystery [μυστηριον] of Christ ... that I may make it clear [φανεροω], as I ought to speak" (Col 4:3-4).

Compare the known Gospel here which was a mystery to: 1. Christ the Light (Col 1:12) being the image of the invisible God (Col 1:15), and 2. "visible and invisible" (Col 1:16).

"but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith;" Rom 16:26.

to His saints, - lit. 'to His holy ones', τοις αγιοις dative plural/masculine + αυτου genitive singular/masculine: manifested to those called out of the world in this Messianic age, those who are the "faithful brethren in Christ" (Col 1:1), not to a select few but to the sanctified ones in Christ, to all who are in Christ. "For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you" (1Pet 1:20; see Heb 1:2).

"He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth" Eph 1:9-10.

Col 1:27 'to whom God willed to make known what [is] the wealth of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory;'

to whom ... willed - οις dative plural/masculine + ηθελησεν aorist/active/indicative 3rd-person/singular: to will, to wish or desire, to have in mind. That which God willed has come, is coming, and will come to be.

God - ο θεος nominative singular/masculine.

to make known - γνωρισαι aorist/active/infinitive 3rd-person/singular: to certify or declare, to give to understand; see "He made known to us the mystery of His will" (Eph 1:9), and made known by revelation to Paul (Eph 3:3-5). Jesus made known to His disciples what He heard from the Father (Jn 15:15) and His father's Name (Jn 17:26).

what [is] the wealth - τις nominative singular/masculine + ο πλουτος nominative singular/masculine: riches, wealth, plentiful goods, here the 'abundance' and 'preeminence' of the mystery regarding Christ.

of the glory - της δοξης genitive singular/feminine: speaking of Christ; also see Col 1:11.

of this mystery - του μυστηριου τουτου both genitive singular/neuter: formerly hidden (Col 1:26); "a true knowledge of God's mystery, [of] Christ" (Col 2:2); perhaps that Christ is Himself 'God with us.' See "mystery of His will" (Eph 1:9), and "my insight into the mystery of Christ" (Eph 3:4). This is the one and same mystery which was hidden (Col 1:26).

among the Gentiles, - εν τοις εθνεσιν dative plural/neuter: a multitude, a foreign [outside of Israel] people or race belonging and living together; 'Ask of Me, and I will surely give the nations as Your inheritance, and the very ends of the earth as Your possession" (Ps 2:8); εν indicating the idea of rest, within the confines that is also outside the nation of Israel.

which is - ος relative pronoun nominative singular/masculine + εστιν present/active/indicative 3rd-person/singular: to define 'this mystery', Christ.

Christ in you, - χριστος nominative singular/masculine + εν υμιν dative 2nd-person/plural: Christ in the Church at Colossae, the mystery; our life is hidden with Christ in God Col 3:3; Christ who is coming again! God's fullness who resides permanently in Christ has also takenup permanent resident in each believer and His Spirit also dwells among us; for "whether two or more are gather in His Name ..." He is in our midst.

the hope - η ελπις nominative singular/feminine: see "the hope laid up for you I heaven" (Col 1:5), Christ sitting at the right hand of God, awaiting the Father's time to return; it is with this hope of Christ's return that we were saved, and the redemption of our body at that event.

of glory; - της δοξης genitive singular/feminine: see 'the might of His glory' (Col 1:11), and "the hope of His calling ... glory of His inheritance in the saints" (Eph 1:18). "When Christ, who is our life, is revealed, then you also will be revealed with Him in glory" (Col 3:4).

Complete in Christ

Col 1:28 'whom we ourselves proclaim, admonishing every man and teaching every man in all wisdom, so that we may present every man finished in Christ Jesus;'

whom we ourselves proclaim, - ον accusative singular/masculine + ημεις nominative 1st-person/plural + καταγγελλομεν present/active/indicative 1st-person/plural: to announce down, to announce openly the message of, to declare plainly, promulgate; to speak here of Christ and the gospel about Him, with Him having prominent position in this verse; ημεις emphatic use of "we" referring to Paul and Timothy; to the end that this word of Christ dwell in them and abundantly (Col 3:16).

[ones] admonishing - νουθετουντες present/active/participle nominative plural/masculine: to put in mind, to set the mind right, to gently caution or reprove.

every man - παντα ανθρωπον accusative singular/masculine: man-faced, human being, an individual man or woman, from two words ανηρ 'man, husband' and ωψ 'the countenance;' this phrase "every man" is used three times in this verse.

and [ones] teaching - και διδασκοντες present/active/participle nominative plural/masculine: to teach or instruct by word of mouth; here instruction after setting the mind right [being used with νουθετεω above] with a pastoral and moral connection. "having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude" (Col 2:7). Likewise, Paul instructs the Colossians to teach and admonish one another (Col 3:16).

every man - παντα ανθρωπον both accusative singular/masculine: individual men among the saints and otherwise.

in all wisdom, - εν παση σοφια both dative singular/feminine: wisdom which resides and rests in him, what lay underneath and directs Paul's admonishing and teaching, and what Paul asked of the Lord for the Colossians to have from Him, "the knowledge of His will in all spiritual wisdom" (Col 1:9), not wisdom from men about the elements but wisdom from heaven above, things that are in Christ (the sealed-away treasure of wisdom Col 2:3) and which they may obtain in Him (made complete in Him Col 2:10, seeking things above where Christ is seated Col 3:1). Paul's goal was that they become so equipped with the gospel that they wisely admonish and teach themselves (Col 3:16).

so that we may present - ινα παραστησωμεν aorist/active/subjunctive 1st-person/plural: God reconciled the saints to Himself through Christ (Col 1:20) "in order to present you before Him holy and blameless and beyond approach" (Col 1:22), that being realized individually upon our birth from above, but the Lord is not finished with us in that His goal is also to present us complete in Christ on some future day. As an attending-servant to Christ and of the gospel, Paul as Apostle gave thanks, having faith he prayed, having love he listened attentively, suffered, rejoiced, made good what the Lord required of him, proclaimed, admonished, taught, having hope he prepared for a future presentation [at His Appearing], labored, and struggled on behalf of the Church - twelve things regarding the administration of the Church.

every man - παντα ανθρωπον both accusative singular/masculine: individual men among the saints and otherwise, and so the 'may' present; see "you, and those in Laodicea" (Col 2:1).

[a] finished [one] - τελειον adjective accusative singular/masculine: finished, complete, perfect as coming to its intended goal, that which reached its end, from noun τελος; here [after having been qualified, rescued, transferred, reconciled, redeemed, and forgiven in Christ; 5 things by God's grace] regarding God's subsequent work in us towards His goal, as Christ is "the image of the invisible God" (Col 1:15) so God is conforming us to Christ's image, "conformed to the image of His Son" (Rom 8:29b). Our eternal salvation is complete in Christ, but His keeping us saved and His work in us is ongoing.

in Christ Jesus; - εν χριστω dative singular/masculine: as in no one else or in a pseudo body of truth.

In conjunction with the phrase "complete [τελειος] in Christ - Col 1:28 mentions 'every man' three times and 'Him' once. This is perhaps a subtle reference to the three parts of man indwelled by God: 1. 'admonishing' directed towards his soul, 2. 'teaching' directed towards his spirit, and 3. 'may present' directed towards his body [in view of the anastasis]. Compare to 1Th 5:23, "Now may the God of peace Himself sanctify you entirely [ολοτελης: from two words 'whole' and 'τελος']; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ."

{"Jesus - ιησου: Savior, the Name included in Textus Receptus, but not in some texts. The phrase 'every man' is mentioned three times in this verse, and it may be that the Name Jesus is included emphasizing His perfect humanity along with His being Savior.}

Col 1:29 'toward this also I fatigue, laboring fervently according to His effectual energy operating in me with power.'

toward this also - εις ο accusative singular/neuter + και: that is toward presenting every man finished or complete in Christ (Col 1:28).

The use of neuter gender in 'this thing' [an adjective implying a substantive] may be in contrast to the phrase 'all things' [neuter gender, adjective implying a substantive] up to this point in the epistle: 'all things were created in Him' and 'all things have been created through and toward Him' (Col 1:16), "all things have subsisted in Him" (Col 1:17), and "to reconcile all things to Himself" (Col 1:20), i.e. all things created in, through, toward, subsisting in, and reconciled to the One Creator - to whom all men, saved or otherwise, will be presented on some future day. Paul's desire is that as many men as possible will appear before the Lord on that day finished, completed, ready for eternity with our Lord.

I fatigue, - κοπιω present/active/indicative 1st-person/singular: to feel fatigue, to be wearied by hard work; not merely preaching the word, but here "carrying out" the Word as a servant and steward (Col 1:25); here [and in Col 2:1, 4-5] Paul is speaking only of himself, first person singular, not including those accompanying him by way of this letter, perhaps to assert his authority as Apostle (Col 1:1); this fatiguing labor even while suffering (Col 1:24) and struggling (Col 2:1).

"Do you not know? Have you not heard? The Everlasting God, the LORD, the Creator of the ends of the earth does not become weary [κοπιαω LXX] or tired. His understanding is inscrutable. He gives strength to the weary, and to him who lacks might He increases power. Though youths grow weary [κοπιαω LXX] and tired, and vigorous young men stumble badly, yet those who wait for the LORD will gain new strength; they will mount up with wings like eagles, they will run and not get tired, they will walk and not become weary" Isa 40:28-31.

[one] laboring fervently - αγωνιζομενος present/middle-deponent/participle nominative singular/masculine: here functioning as a verbal adjective meaning to struggle, to labor fervently, figuratively to contend with or endeavor to accomplish something, implications include the presence of hindrances and of faith persevering against opposition.

according to - κατα: a preposition introducing την ενεργειαν αυτου: meaning with the accusative according to; or otherwise down upon, out over.

His effectual energy - την ενεργειαν accusative singular/feminine + αυτου genitive singular/masculine: energy, operation, effectual or strong working, active power; not εν δυναμει 'with power.'

[that which is] operating - την ενεργουμενην present/middle/participle accusative singular/feminine: to be at work or producing an effect, to work effectually in, to be operative, also from noun ενεργης.

in me - εν εμοι dative 1st-person/singular: emphatic form of μοι. This verse references the Holy Spirit indwelling believers, sent after Christ ascended and took His seat upon high.

with power. - εν δυναμει dative singular/feminine: abundant force or ability; placed at the end of this verse in the Greek. See "strengthened with all power" (Col 1:11).