1. PAUL AS A MINISTER OF THE MYSTERY OF RECONCILIATION (1:24–2:5)

2. Paul as a Minister of the Mystery of Reconciliation 1:24 – Paul shifts his language from plural (“we pray,” “we give thanks”) to singular “I rejoice” and “I am completing.” Specifically, he rejoices in his sufferings (cf. Rm 8:18; 2Co 1:5; Gal 5:24; Php 3:10), because somehow his suffering benefits the church. By suffering he is completing in his flesh what is lacking in Christ’s afflictions. – This enigmatic phrase cannot mean that something was lacking in Christ’s atoning work (cf. Col 1:20). – One possible explanation is that Paul views his sufferings as part of the Messianic woes (“tribulations”) that God’s people will suffer prior to Jesus’ second coming. – Another possible view is that Paul’s sufferings benefit the church as it relates to the spread of the gospel.

3. Paul as a Minister of the Mystery of Reconciliation 1:25 –God’s administration (cf. Eph 1:10; 3:2, 9) pertains to God’s plan for Gentiles to receive salvation and share in the inheritance of God’s people. 1:26 1:26 –The term mystery (cf. Rm 11:25; 16:2; Eph 1:9; 3:3-9; Col 1:27; 2:2; 4:3) refers to something that was previously hidden in God’s plan, but is now revealed. Here it relates to the inclusion of the Gentiles into the people of God.

4. Paul as a Minister of the Mystery of Reconciliation 1:27– The word “glory” and “wealth” when used together connote the wonder, blessings, magnitude, and immensity associated with this mystery. He expresses this as Christ in you, the hope of glory. The prepositional phrase could be translated as “among you” meaning that salvation has come to the Gentiles. However, in light of Paul’s theology of the indwelling Christ as the guarantee of salvation, it is better to understand in you as dwelling within believers (cf. Rm 8:10; 2Co 13:5; Gl 2:20; Eph 3:17).

5. Paul as a Minister of the Mystery of Reconciliation 1:28 –Paul shifts back to using the plural (We proclaim) when describing their continuous gospel ministry. – He uses two verbs, warning and teaching, expressing the manner of their proclamation which is further characterized as with all wisdom (i.e., they warned with wisdom and taught with wisdom). – The purpose of this ongoing ministry is to present everyone mature in Christ corresponding to Christ’s purpose in reconciliation (Col 1:22).

6. Paul as a Minister of the Mystery of Reconciliation 2:2 – Paul’s struggle in the gospel ministry derives from his purpose and desire to encourage and join their hearts together in love and in fully assured understanding. 2:3 – Christ constitutes the only necessary source for wisdom and knowledge (see note 1:9), the Colossians need not look to any other philosophy. – The term, hidden, does not mean secretive (cf. Col 1:26), but plays on the word treasures. Jewish writers often used this imagery to encourage seekers dig deep when looking for truth.

7. Paul as a Minister of the Mystery of Reconciliation 2:2 – Paul’s struggle in the gospel ministry derives from his purpose and desire to encourage and join their hearts together in love and in fully assured understanding. 2:3 – Christ constitutes the only necessary source for wisdom and knowledge (see note 1:9), the Colossians need not look to any other philosophy. – The term, hidden, does not mean secretive (cf. Col 1:26), but plays on the word treasures. Jewish writers often used this imagery to encourage seekers dig deep when looking for truth.

8. Paul as a Minister of the Mystery of Reconciliation 2:2 – Paul’s struggle in the gospel ministry derives from his purpose and desire to encourage and join their hearts together in love and in fully assured understanding. 2:3 – Christ constitutes the only necessary source for wisdom and knowledge (see note 1:9), the Colossians need not look to any other philosophy. – The term, hidden, does not mean secretive (cf. Col 1:26), but plays on the word treasures. Jewish writers often used this imagery to encourage seekers dig deep when looking for truth.

9. Paul as a Minister of the Mystery of Reconciliation 2:4 – For the first time in the epistle Paul directly states his opposition to the false teaching in Colossae. He writes with the purpose that no one will deceive them with false logic by using persuasive but false arguments. – Both words deceive and persuasive arguments in the Gk. imply the use of false words or faulty reasoning, which is contrasted with the truth of the gospel.

10. Paul as a Minister of the Mystery of Reconciliation 2:5 –Although Paul was absent physically from the congregation he affirmed that, I am with you in spirit (cf. 1Co 5:3-5). Rather than some mystical notion that Paul could transport his spirit, it more likely relates to the unity of the Body of Christ made possible by the Holy Spirit (cf. Eph 4:3). He likewise indicates that they have not fully accepted the false teaching.

11. Questions for Reflection How would you characterize Paul’s ministry of reconciliation (cf. 2 Cor. 5:18- 21)? What were his primary concerns? How should this influence our ministries?