Peace River Bible - Colossians

9 It is for this same reason, from the first day we learned of it, we have continually been at prayer for you, asking that you might be filled with the knowledge of God's will, with spiritual wisdom and inspired understanding, 10 so that you will know the path to walk and to do so in a manner that is worthy of the Lord's approval in all respects, so that your ministry will continue to be productive, so that you will continue to grow in your understanding of God, 11being strengthed and empowered out of the mighty glory of God, so that your life might be steadfast and patient, 12 filled with joyful thanksgiving lifted to the Father, who has enabled us to share in the inheritance of being children of the Light.

13 For God rescued us from the realm of darkness, and delivered us into the realm of His beloved Son, 14 in whose life we have redemption (to be liberated from imprisonment by someone settling your debt) by way of the forgiveness of our sins.

15 Christ is the image of the invisible God; He is the first creation (or firstborn)of all Creation. 16 For through Him were all things created, those things in heaven and those things on earth, things visible and invisible, even the political powers of this earth - all things were created through Him and to serve His ultimate purpose. 17 He was present before all things came to be, and all things are now sustained by Him. 18 Christ is the head of the Church, his body. He is the beginning, the first one risen in the Resurrection. Thus He will be the first in all things. 19 Because it was God the Father's good will for all things to dwell in Him, 20 and that through the life of Christ all things would be reconciled (the bringing together of estranged parties) to Him, have made peace through his sacrifice of (or 'blood shed on') the cross, whether these things were on earth or in heaven.

21 And though at one time you were distant from God even hostile in thought, practicing evil, 22 now Christ has brought you back to God through his life and even his death, so that he might present you to God, holy, blameless, beyond reproach. 23 That is, if you continue to be steadfastly established in the faith, having not strayed from the Gospel's hope that you first heard, the Good News proclaimed throughout all the world, and of which I, Paul, became a servant.

24 I rejoice even now in my time of suffering for your sake, because this is my share in the body of Christ, the church (the word here is ecclesia, a Greek word that might be best thought of as meaning, 'the gathered community'), in its continued suffering as the ongoing life of Christ. 25 This is the church of which I was made a minister by the grace of Gd for the purpose of bringing God's blessing to you by preaching the word of God, 26 that is, revealing the mystery that has been hidden through all these past generations, but now has been made known to the brothers and sisters in Christ. 27 It was to you that God wished to make known the fullness of the glory (the majestic radiance of God's presence) of this mystery among the Gentiles (the non-Jewish population) This is the presence of Christ's life within you, the hope of glory. 28 We proclaim Christ, urging every person and teaching all people with wisdom, so that everyone might become fully matured (or complete) in Christ. 29 For this same purpose I follow my calling, striving with God's power that is at work within my own life.

Chapter 2

1 I tell you of my great struggle that I endure on your behalf and on behalf of the brothers and sisters at Laodicea (a town about ten miles from Colossae) and especially on behalf of those I have not yet met personally, face to face, 2 that they all may be encouraged, having been woven together in love, enriched by the full assurance of the clear understanding that brings about a true understanding of this mystery of God, Christ Himself, 3 in whose life we find all the riches of wisdom and knowledge. 4 I bring you these words so that you will not be fooled by the persuasive words of others. 5 For though I am not physically present there with you, I am still with you in spirit, rejoicing to see that you are maintaining yourselves in good order, well-disciplined and accountable, and keeping your faith in Christ Jesus, stable, steady and strong.

6 Therefore in the same way that you received Christ Jesus as Lord of your life, so also walk the path that Christ did and does walk. 7 Having been deeply rooted in Him, now continue to grow (or be built up) in Him, well-established in the faith in which you have been taught, and now filled to overflowing with thanksgiving.

8 Do not be captivated by some exotic philosophy or empty, high sounding words that come from the speculation of the human mind, based on the elemental ideas of this world and not on the life and teaching of Christ. 9 For in Christ, the fullness of God does dwell in human, bodily form, 10 and it is in Christ that you have been made whole and complete. It is Christ who rules over all, with authority. 11 It was in Christ that you were made one of God's chosen people (literally, circumcised, see Genesis 17:1-14 for the ancient origin of this rite), not one performed by human hands upon the body but one performed by Christ within the heart. 12 When you went into the water at your baptism, your old self was buried with Christ; and when you rose out of the water at your baptism, it was as if you were resurrected with Him into your new self. This was accomplished through faith in the power of God, the One who raised Christ from the dead. 13 And because you were spiritually dead because of your sins and because you had not committed yourself to God through circumision, Christ gave you new life by your now being alive with Him, by His forgiveness of your sins, 14 having cancelled the debt that was created by your moral transgressions, a debt that was keeping you from God. Christ has taken all this away by His sacrifice of Himself on the cross on behalf of all your sins. 15 And thus when Christ had overcome the power of the ruling authorities of this world, he demonstrated for all to see that He had triumphed over evil.

16 Let no one to sit in judgment on you concerning what you choose to eat or drink, or on whether you keep this feast day or that one or how you keep the Sabbath. 17 These rituals and festivals are but a shadow of things that are to come, meant as symbolic representations of a greater truth. The reality behind it all is the body of Christ. 18 Do not be mislead by those who pass judgment on you, declaring that you are not worthy for the prize, demanding that you need to deny the flesh, worship angels, be caught up in mystical visions as he claims. Such judge is caught up in his own vanity, his own hyper-sensuality, his own unspiritual thoughts, and his own worldly conceit. 19 He has lost touch with the thoughts of Christ. He has forgotten that the body of Christ must remain one with Christ's teaching, for the body is joined together in the manner a human body is joined together with joints and ligaments. When we remain connected with the mind of Christ then the growth of the body will be from God.

20 If you have died with Christ to worldly ways, then why would you still be distressed when someone demands that 21 you follow the old ritualistic laws concerning what you may or may handle or taste or touch. 22 These rules all deal with perishable things and they themselves, these commandments and teachings of men - will perish. 23 All these rituals and rules have the appearance of wisdom, but they are but self-made religion, an exercise in self-abuse, having no value in dealing with our problem of self-indulgence.

Chapter 3

1 Therefore if you have been resurrected with Christ, continue seeking the things from heaven, the dwelling place of Christ, seated at the right hand (the seat of for the executive administrator of the ruling power, i.e. the King's Prime Minister) of God. 2 Focus your thoughts on the things above and not on the things below in this world. 3 For you have died and your life has been placed within the life of Christ who now dwells in the presence of God. 4 When Christ - who is now the life we live - is revealed, then you will also be revealed with Christ in glory.

5 With this in mind, understand that your earthly life is now dead to such things as immorality, impurity, uncontrolled passion, lust, and greed - which is, by the way, simply a form of idol worship. 6 These are things that God's wrath (possibly best understood as God's cleansing justice) will be experienced by those who are disobedient to God's moral standards. 7 You once followed the course they were taking while you were still living as a part of their culture. 8 But now you have set aside those former ways that were contrary to God's moral character: anger, vengeance, malice, slander, verbal abuse. 9 You must not lie to each other, for you have set aside the old self and its sinful ways, 10 and have put on the new self and its godly ways, a character that is in the process of being renewed into a true understanding of what is right and good, a way of life that is lived according to the character of God, our Creator. 11 In this renewal, this transformation from the old self into the new self, there is no distinction between Greek and Jew, circumcisedand uncircumcised, foreigner or Scythians (a nomadic tribe), slave or free, but instead we know that Christ is all and Christ is in all.

12 And thus, those who have been chosen by God, those loved by God and made holy, now are to live a life filled with compassion, kindness, humility, gentleness and patience. 13 Work your way through the personal struggles you have with each other, forgiving each other. If you have a grievance against someone else, just as the Lord forgave you, so you should forgive them. 14 But even beyond all these things, be filled with love, for love is what bonds us together in spiritual oneness. 15 May you call upon the peace of Christ to settle your disputes, for we were called to be of one body, the body of Christ. For this, be thankful, and for each other, be thankful. 16 May the teaching of Christ prosper within you (the plural) providing you with the wisdom to encourage and correct each other through psalms, hymns and songs of the Spirit, always singing with a spirit of thanksgiving in your hearts. 17 So in whatever you do and in whatever you say, let it be done and let it be said as if you were a representative of Christ, giving thanks through Christ to God the Father.

Chapter 4

1 Masters, be fair and just with your servants and slaves because you must remember that you too have a Master, one in heaven. (probably better placed at the close of chapter 3)

2 Devote yourselves to the life of prayer, always vigilant and always thankful. 3 And when you pray, pray for Timothy and me, praying that God might open a door so that we might bring the message of the Gospel, the mystery of Christ, the cause for which I have been imprisoned. 4 Pray that I might be able to proclaim with clarity. 5 Use thoughtful and careful wisdom in your encounters with non-believers, yet make the most of each opportunity you are provided to share the Good News. 6 May your words be filled with grace, seasoned with salt (an idiom - salt served as the refrigeration in those days, preserving the goodness of the foodstuffs, see Matthew 5:13), so that you too might proclaim to everyone the Good News with soundness of belief and clarity of thought.

7 Tychicus (a co-worker of Paul who travelled with the apostle on Paul's third missionary journey), my deeply beloved brother and assistant, will bring to you all the news about our work. 8 It is for this very reason that I now send him to you so that by his bringing you his personal account of our situation your hearts might be encouraged and comforted. 9 And with him, I send Onesimus (a slave who is also mention in the Book of Philemon). He is a faithful and much loved brother, one of your community. Thychicus and Onesimus will provide you a thorough report of the work here in Rome. 10 Aristarchus (see Acts 19:29), my fellow prisoner asks that he be remembered as does Baranabas' cousin, John Mark. (Barnabas was an early co-worker with Paul, John Mark is the author of the Gospel of Mark.) I have sent you instructions concerning John Mark. Heartily welcome him into your community. 11 Justus (a fellow minister of Paul)also sends his blessing. All these circumcised brothers (Hebrew Christians) have been such an encouragement for me. 12 Another member of your community, Epaphras, a bondservant of Christ, sends his greetings. He is always in prayer for you, praying that you might become fully matured in your faith and fully assured in your doing the will of God. 13 I must testify that he has always had a deep concern for you at Colossae as well as for those in the communities in Laodicea and Hierapolis(a town just beyond Laodicea). 14 The physician, Luke (author of the Gospel of Luke and the Acts of the Apostles, possibly distinguished here as a Gentile Christian) greets you as does Demas (a fellow worker with Paul who later seems to have abandoned the work; see II Timothy 4:10). 15 Please send our greetings to the brothers and sisters in Laodicea and Nympha and the church that meets in his (or her, we are not sure if Nympha is a masculine or feminine name) home. 16 Again, be sure that his letter is read in both your Church in Colossae and the Church in Laodicea. 17 Please tell Archippus,(only mentioned here and in the second verse of Philemon) "Be resolved to fulfill the ministry that has been given you by the Lord."

18 I, Paul, write these words in my own handwriting. Be at prayer about my imprisonment. Grace be with you.

1:1-8 Paul includes his younger protege, Timothy, in the authorship of this letter to the Church at Colossae. It is easy to imagine Paul dictating these words as Timothy writes them on the parchment. (see Colossians 4:18) Throughout the letter, the first person plural is used. Were these solely Paul's words or is something of Timothy's thoughts mixed in? Sometimes divine inspiration can be collaborative experience.

The letter begins with the spiritual gifts of peace and grace, qualities of the Spirit that can be passed from soul to another. Then words of high praise are offered to the believers in Colossae, apparently a congregation that has shown steady increase in numbers. He introduces almost in passing the key concern of this correspondence, the adequacy of Christ and His grace. Paul affirms the ministry of Epaphras, reminding them of both Epaphras' integrity as to the truth he taught and Epaphras' recognition of their faithfulness and love.

1:9-20 Paul, through the emphasis on the subject of his daily prayers for them, urges them to realize that there is still much more to learn about the way of Christ, both in its theology and in its practice. Paul often communicates his sense that wisdom and insight are activities of not only the Christian mind and the Holy Spirit. Revelation is a process of both the divine and the human - the will of God that unveils more of the Truth and the will of human spirit that opens one's mind to the beholding of that Truth. Likewise inspiration is also a process involving both the divine and the human - God breathes into the human experience the divine Truth and the human life draws that breath into its human expression.

With the Colossian brothers and sisters, he recognizes that they have the spirit and have the faith, but encourages them to diligently seek wisdom of thought and deed. If God is truly present, then God will continue to deepen their wisdom, broaden their understanding, and perfect their moral and ethicacl practice.

In this letter, we witness Paul responding to word of a false teaching that has risen up with certain teachers in their community. There is teaching that the Gentile Christian converts must adopt the Jewish ritual and dietary laws; there is teaching about an exotic "angel" worship, and the first hints of an emerging ascetism that taught the deprivation of the flesh so that the spirit might flourish. Paul's letter seeks to correct these distortions of the Christian Way by teachers that rely more on their own special 'revelations' than on the teaching of the apostles. In verse 12, Paul uses the rather unusal reference to being "saints in the Light (NASB)" or "heirs or children of the Light." This may be in reaction to certain of teachers who claim special "enlightenment". This reliance upon "specific revelation" to certain individuals seems to always be at the heart of cult-like groups throughout the ages.

Paul begins with an emphatic statement as to the divine nature of Christ. Christ is the human face of God. Christ has always been in the life of God, even before the Creation. He was not a second thought on the part of a regretful God, but Christ's presence among the people of God was always an aspect of God's plan for the unfolding of the divine/human history. Paul emphasizes that ALL things fall within the emerging realm of of God, the coming realm which draws together heaven and earth that will be fulfilled with the great transformation of all things through the coming and ongoing Resurrection. As in Christ, we see the coming together of divinity and humanity in one life; so in the Resurrection process we will see the coming together of heaven and earth in one realm.

1:21-29 Paul now continues in his exaltation of Christ as the one, sufficient Savior by reminding the Colossian Christians of how Christ changed their lives. And this transformation of their spiritual, moral and ethical lives was for the purpose of bringing them fully into the presence of God, innocent, pure, and with unquestionable character. This mission of Christ is based upon the understanding that it is our own sinfulness that has kept us distant or apart from God. Like an addict who denies they need help, his own denial pushes away the very help he needs. So we as sinners, in denying we need help, push away the very help we need. It is in our willingness to allow the Spirit of Christ to slowly transform the character of our lives, that we are, in at the end of or journey, find ourselves innocent and blameless before God - not so because of our own goodness, but the goodness of the Christ within us.

Paul then teaches as to the nature of the Church. It is the ongoing life of Christ here on earth, the earthly body of Christ brought to life by the breath of God or the Holy Spirit. Part of being that ongoing life of Christ is the matter of suffering for the cause, as Christ did suffer before his death and resurrection. The Church of which the Colossian congegation is a part, has been blessed with being alive when the mystery of Christ would be revealed. Christ was not a new idea recently conceived by God, but an original intent recently revealed by God. And the great gift of Christ is that Christ's life can be incorporated into the life of the individual and into the life of the Christian community known as the Church, so that both might one day be transformed into that which is pure, inncoent and above reproach. At that time, heaven and earth will be one.

2:1-15  Paul draws upon the inspiration of his present imprisonment for the cause of Christ. He is willing to endure this suffering out of his devotion to Christ and his devotion to brothers and sisters of the faith. Surely this must give proof of the sincerity and integrity of his words. Here Paul leaves an almost accidental glimpse of the nature of his letters that we often refer to as his epistles. In this letter to the people of the church at Colossae, he suddenly adds reference to the people of the neighboring town of Laodicea. He also speaks of those he has yet to meet. Certainly, he may be referring to new members of the Colossian church, but it is possible that he may be thinking of churches in other towns that he may have yet to visit. It seems apparent that this letter, once read to the Colossian church would be then delivered on to the Laodicean church and possible to churches beyond that.

Paul is writing to encourage these recent converts to the Christian Way to remain steadfast in the faith. In that era, as can be found throughout Christian history, there were present a variety of esoteric, mystery religions, claiming to have mystical rituals that brought to light, hidden truth. There were also present, as can be found throughout Christian history, schools of philosophical thought, many of which denied or diminished the reality of God. To counter these voices, Paul puts boldface emphasis of two Christian principles.  The first is that Christ and Christianity is not about escaping into a realm of ethereal thought, but a bringing to life the realm of God in the real life, flesh and blood, world in which we live. Christ, though a revelation of the divine truth, was a living, breathing real life embodiment of God's character in flesh and blood humanity. The second is that the persuasive proof of Christ's reality is not to be found in the realm of speculation and philosophical logic, but rather in the reality of one's personal transformation caused by the presence of Christ in one's own life and in the life of the community.

Paul's concern about the Colossian brothers and sisters being seduced away by these mystery religions and worldly philosophers is probably heightened by the Gentile background of the Colossian constituency. His focus on their spiritual circumcision indicates that few had gone through the Jewish rite of physical circumcision and thus were probably not grounded in the Hebrew understanding of God. For example, Paul, when he is teaching Gentile Christians, tends to draw far more frequently upon the Christ of Easter than upon the Christ of the cross. Their Graeco-Roman heritage would far more easily understand the Spiritual Presence of God than the need for sacrificial atonement for one's sins upon the altar. In contrast, when speaking to Hebrew Christians, his emphasis is reveresed. But here -- in this particular circumstance - Paul feels the need to explain the ancient tradition out of which Christ offered a sacrifice of Himself for the sins of the world.

2:16-23 Paul presses to undergird the resolve of his Colossian brothers and sisters. You can almost hear him shouting, "DON'T LET THEM INTIMIDATE YOU!" Paul seems to have a certain individual in mind when he speaks of the intimidator. Possibly another preacher has come to set up shop in Colossae; possibly individuals in the community that have gone wild on various tangents. Throughout the history of the Christian faith, there has been the consistent central stream of the faith, passed from generation to generation, reforming itself along the way, progressing, maturing, self-correcting, ever seeking the balance of the many continuums. But also throughout that same history, there have been radical offshoots usually when one something or another becomes overemphasized, neglected, rejected, or thrown out of balance. This was happening even in the first generation of the Church as it is even today.

Paul sets the centering concept of the Christian faith - the body of Christ. Paul defines the nature of the Christian Way. It is not a religion where the believer escapes the reality of world in which we live, nor the potential goodness of the human creature. Jesus was fully human; he walked this earth; he was flesh and blood. The Christian Way is is meant to be a very here and now experience and expression of God's will in the human endeavor. It is not an other-worldly faith. Yet, at the same time, the Christian Way is not a religion that is completely this-worldly. In Christ, God and heaven began to flow into this earthly-human realm, adding the Divine Spirit to the human spirit, transforming us from our sinful selves into our Christ-like selves. It is the realm of God that comes from heaven and then emerges in the activity of grace and mercy, taking up residence in this eartlhy realm. And because God is holy, the presence of God within our humanity begins to transform our humanity into something called the holy life. Thus healthy Christianity is neither a life of self-denial nor self-indulgence, but rather a life of self becoming the truer self, the finding of one's true character and one's true destiny.

3:1-17  For Paul and this first generation of Christian believers, baptism was the moment when you left behind an old life and began a new life. There was a change of heart; there was a change of thought; there was a change of character and culture. Baptism was the cleansing of one's life of that which ought to be washed away so that which God intended to be our character might live on. Animosities and jealousies, malice and envy, even deception were things needed to be washed away.

Yet, Paul also conveys an understanding of baptism that contains the notion of initiation. At the life-changing moment of baptism our lives become part of the life of Christ, the body of Christ, the ongoing ministry of Christ on this earth. In a very real sense, we begin to live in heaven as we still walk this earth. For where is heaven? Paul refers to the "realm above". We could think spatially - above the clouds, above the blue sky. But how high up is heaven? No, we must think in terms of heaven being another dimension, the dimension in which God lives, right within us, right beside us, in the moments we've known and in the moments we will come to know. Heaven is where God lives and where Christ lives. It is not always easy to see the heavenly realm - but God must alive everywhere. And then so must Christ. And in a certain, so does the Christian life - at least those moments, when we actually live the life Christ through our own. And in those moments that come and go, the character of the divine is seen in the character of the human. Much like a distant radio station, sometimes the signal is strong and the heavenly music of Christ is clearly heard in and through the living of our lives, sometimes the signal grows weak and static makes the heavenly music less easily recognized.

Paul emphasizes this truth, our lives changed by the presence of the life of Christ living within our human lives. And with that truth comes a corollary-- our world around us is also changed by the presence of the life of Christ, now being lived through our human life together. This is why the unity of and the harmony within the Christian community is so vital; it becomes the persuasive and transformative power of God in this world we live in. Our new life together in Christ serves as the entryway of the dimension of heaven into the dimension of earth.

4:1-6   Remembering that our present day chapters and verses were not in the original, we should observe that first verse of chapter four would seem better suited if placed at the close of chapter three. Paul once more subtly suggests that the institution of slavery is problematic to the ethic of the Christian community. Paul draws the conscience of the slaveowners into the conscience of God. "Remember that you too have a Master. And how does that heavenly Master treat you?"

Paul then proceeds to the matters of prayer and witness. Invest time and heart in the practice of prayer. Recognizing that the Colossians also are feeling the pressure of Roman persecution, he appeals for prayer that both he and Timothy in Rome might use this time of imprisonment as an opportunity to spread the Good News.  Paul and Timothy will be courageous and faithful during these hard times and Paul knows that the Colossians will be courageous and faithful as well. But like a somewhat worried father he gives some fatherly advice. Use wisdom in dealing with outsiders; have words and deeds that are exemplary and beyond reproach; be thoughtful and careful with your words. Do not give those persecuting you to have an excuse to imprison you as well. If they do imprison you, may it not be for reason other than the cause of Christ.

4:7-18   The Christian life has always been a commnity experience as well as a highly personal experience. Together, the church is the gathered body of Christ; individually, the church is comprised of seeking-to-be Christ-like lives. Each person comes to know Christ in a very personal way, in the innermost places within our own lives. Yet we come to know Christ more fully when we come to the Christ that is expressed in other members of the Christian community.

As is the pattern in Paul's letters to his Churches, he closes with messages to individuals. And those individuals are brothers and sisters in Christ, but yet they come from diverse circumstance. Greek, Hebrew, free and slave, yet all are members of the one body of Christ. Even the preachers who may in some ways differ from Paul, Paul still affirms and appreciates.

There may have been details od his imprisonment by the Romans that Paul has chosen not to write for his guards to read. More details will be shared personally by the messengers that return to Colossae.

As the years had gone by, the maturing Paul gaines a perspective on the Christian life. The Christian life is something that grows, matures, and is perfected.   There is always more. Paul calls the Colossian Christians to grow, mature in their faith, moving toward a perfection.

His final sentences tease us with a mystery. He refers to a letter that he has written to the Laodiceans. We have no surviving copy of that letter. Some have thought he may be referring to the letter we now call the Letter to the Ephesians, but there is a strong case that it is not. We seem to have lost the Laodicean letter. Was it not as inspired as this Colossian letter? Why would God not preserve it? It may have been mre repetition or it may been God's way of teaching us that some inspiration is designed to endure for the ages and some inspiration is designed to speak to a present moment.

Paul gives a bit of evidence that he did dictate this letter to a secretary, maybe Timothy. Paul notes that these closing words, this brief postscript, has been written in his own hand. There is the possibility that Paul wants to reassure the reader that this letter was authentically of his creation.