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Footnotes

1. Colossians 1:2 Saints: Christians are called saints because through Baptism they have been consecrated to God and are called to live accordingly.
2. Colossians 1:3 The power of the Gospel to live and spread is extraordinary; it is God’s grace and action among human beings. In the vitality of a young Church, Paul recognizes this work of the Lord, and he prays that it will develop in all its richness. Thanksgiving and prayer succeed each other in this introduction and indicate the principal features of an authentic Christian life: to accept the truth of the Gospel; to grow in faith, love, and hope; and to know God more in order to be more faithful in the concrete.
   Nonetheless, the initiative comes from the Lord. It is he who changes our life; it is he who frees us from the bondage of sin and leads us into a new world, the kingdom of Christ. Now he is extending to all the Gentiles the salvation formerly reserved for Israel—“the inheritance of the saints.” Such a text gives us the echo of what might have been the mystique of Baptism and the joy of the Christian in the early Church.
3. Colossians 1:5 This verse refers to the three theological virtues of faith, hope, and love, which also appear in Rom 5:2-5; 1 Cor 13:13; Gal 5:5f; 1 Thes 1:3; 5:8; Heb 10:22-24. For the special nuance mentioned here, that hope gives rise to faith and love, see Tit 1:2.
4. Colossians 1:7 Epaphras: a Colossian and founder of the Church of Colossae, who is now with Paul.
5. Colossians 1:12 Light: this term is used to symbolize glory (Isa 60:1-3; 1 Tim 6:16), life (Jn 1:4), holiness (Mt 5:14; 6:23; Acts 26:18; 1 Jn 1:5), love (Jas 1:17; 1 Jn 2:9f), and truth (Pss 36:9; 119:105, 130; 2 Cor 4:6). Thus, the character of light is found in God (1 Jn 1:5), Christ (Jn 8:12), and Christians (Eph 5:8).
6. Colossians 1:15 This great hymn to Christ and his universal primacy was probably a baptismal hymn. It draws upon the most beautiful motifs of the Old Testament on Divine wisdom (see Prov 8:1-9, 12; Wis 7:21—8:12; Sir 24). In the perspective Paul adopts here, he contemplates Christ as the image of the invisible God and clearly asserts his Divine preexistence (see 2 Cor 4:4; Phil 2:6; Heb 1:3).
   Christ is before all and above all; whether we consider the universe or the History of Salvation, he is both the reason for being and the explanation of everything in them. If we seek the origin of, the rationale for, or the end of creation, he is the one we must name. All the heavenly forces and hierarchies so prized in certain Jewish or Christian circles in Colossae—in a word, everything that claims to rule the universe—are subject to him as the Creator.
   He alone is Lord of the world. He alone is the power giving life to the Church, that is, his Body. He alone is the Mediator who reconciles all beings with one another and with God. We experience a universe disordered by sin; it is re-created and transformed in him. Hence, for the Christian, history has a movement and a meaning: it is oriented toward Christ, directed by him, and consummated in him.
   Paul wants to enunciate a hope that is infinitely more than merely human, a hope founded in faith (see Rom 8:19-22; 1 Cor 15:22-28; Phil 3:21): the risen Christ is the center in whom two worlds are united, the Divine and the created.
7. Colossians 1:19 All fullness (plêrôma): the fullness of deity (see Col 2:9) or, better, the universe full of the creative and redemptive presence of God. According to Paul, the risen Christ rules the whole of creation, what has been raised from sinfulness to salvation.
8. Colossians 1:21 By dying on the cross, Christ has accomplished the reconciliation of all human beings. The Gospel changes their condition before God, provided that they accept it with faith. Paul rejoices in suffering to announce such a message, for he knows that the ordeal of a missionary is united with the Passion of Christ and contributes to the life and growth of the Church. He is captivated by the “mystery” of God. This term frequently means, depending on the context, Christ as prophesied, Christ who has come into this world, Christ continuing his work in the Church, Christ in his triumphal return.
   Here, in this grand perspective of unity, Paul focuses his attention on the present aspect of the mystery. Today, Jews and Gentiles are admitted into the same inheritance, they are members of the same body, and they benefit from the same promise; today, even the multitudes of the Gentiles whom Israel regarded as excluded from the Covenant are called to the embrace of the Church. This is the wonderful mystery that the Apostle is charged to reveal.
9. Colossians 1:24 For the sake of his body, the Church: nothing is lacking in the sufferings of Christ, but believers who form a single reality with him (his body) prolong and complete his Paschal Mystery of Death and Resurrection by their trials and sufferings.
10. Colossians 1:27 Christ dwells in us when we are regenerated (see Eph 3:17). We partake of the divine nature by feeding on him (Jn 6:56) and by having his word abide in us, and we grow in grace and bear fruit as we abide in him (Jn 15:5f).
11. Colossians 2:1 The Apostle draws his strength from faith, and believers draw their unity from that same faith: i.e., knowledge of the mystery of God, whose riches love will never cease uncovering. It is not a case of speculating about abstract ideas or empty words, but of recognizing the action of God in history and in the hearts of human beings—today as yesterday—so as to save them.
12. Colossians 2:1 Laodicea: a town about 11 miles away from Colossae; the Letter was to be read there, too (Col 4:16).
13. Colossians 2:6 Paul states that human laws, even the Law of Moses, could forbid sin but not overcome it; they drive human beings to sin and are like a sentence of death. We could imagine all sorts of hidden forces that might rule the world, but they can only add to the alienation of humans. Christ has liberated believers from this tyranny of observances and myths. In his Resurrection, he is the sole master through whom human beings are raised, and all the imaginable forces are subjected to him. For Christians, the conception of the world and life has changed; having been baptized, they share in the very life of God. This is a much more profound turnaround than the ancient circumcision. Why then do the Colossians insist on seeking salvation in material observances, human theories, and myths?
14. Colossians 2:8 Human tradition: literally, “philosophy,” a word that occurs only here in the New Testament. In this context, it refers not to systematic thought but to religious speculations.
15. Colossians 2:9 The entire fullness of deity dwells in bodily form: i.e., in the risen and glorified body of Christ.
16. Colossians 2:14 Record against us: the reference is perhaps to the Mosaic Law. The latter pointed out the way of the commandments but did not give the power to observe; as a result, it became the source of indictment.
17. Colossians 2:16 Certain Colossian Christians of Jewish extraction minutely observed the customs of the Jewish religion, others were partial to visions and revelations, and still others gave themselves over to ascetical practices. All of them acted as if their method was necessary for salvation. But wasn’t it Christ who saved them and who enabled his Church to live as a new seed in the world? To believe is to be set free and to dedicate oneself entirely to the Lord. What can human rites, exercises, usages, and theories do in this respect?
18. Colossians 2:16 Observance of Festivals, New Moons, or Sabbaths: observances that were in vogue on a yearly, monthly, or weekly basis. These were usually reckoned according to heavenly bodies, sun, moon, and stars (see Col 2:8).
19. Colossians 3:1 It is not a question here of having contempt for earthly realities but of a new movement by which Christians must let themselves be grasped. Seemingly, Baptism has changed nothing for them, but in reality they live henceforth united to Christ in an even more mysterious manner. They have entered the world of the Resurrection. It is a certitude that transforms the idea that they have of their existence. At the same time, it is an impatient longing for the return of the Lord, when this change in their lives will be made complete.
20. Colossians 3:5 This is a Christian endeavor, something that expresses the reality of life and the transformation of Baptism, and something that enables believers to become each day a bit more what they, in fact, are, i.e., living members of the risen Christ. Morality is then no longer a list of recommended reactions but a thrust that opposes sin and degradation, a growth in an ever more profound affinity with the Lord. United with Christ, Christians are new persons who no longer identify themselves by cultural references or by ethical and religious differences. Union with Christ basically destroys all divisions (see Gal 3:28).
21. Colossians 3:5 See Rom 1:29-31 and Gal 5:19-21 for other lists of vices.
22. Colossians 3:11 Scythian: the Scythians lived on the steppes of Asia and were regarded as barbarians par excellence.
23. Colossians 3:12 The Church is a community of persons bound together by love to give testimony to love. Without ceasing, models must be invented to express this truth. As a community united with the Lord, the Church lives in peace and joy. She lives in faith and mutual pardon, and she puts forth her deepest sentiments in prayer and thanksgiving.
24. Colossians 3:16 Word of Christ: principally Christ’s teaching, which was transmitted orally at that time but which also includes the Old Testament and the New. Hymns: these set forth some of the most important doctrines and have been preserved for us only in Paul’s Letters (e.g., Col 1:15-20; Eph 5:14; Phil 2:6-11; 1 Tim 3:16).
25. Colossians 3:18 Husbands and wives, parents and children, masters and slaves were accustomed in ancient society to live in accord with links of superiority and submission. Paul does not reverse this social structure. However, neither is he content simply to enumerate the rights of husbands, parents, and masters so as to oppose them with the duties of wives, children, and slaves. He stresses a reciprocity of duties and preaches a Christian attachment—“in the Lord”—an appeal to conscience. He does not call upon slaves to revolt but gives them another way to look upon themselves—the fact that they belong to the Lord takes precedence over their dependence on their human masters. And in a near contradiction of terms, slaves are regarded as heirs of the Lord.
    This short list of precepts of family morality was developed at length in the Letter to the Ephesians (5:21—6:9).
26. Colossians 4:2 Prayer keeps the conscience watchful and revives the concern for the apostolate.
27. Colossians 4:5 The behavior of Christians must serve as a sign to those who do not share their faith. The present period is the time of the Church, which must be regarded as a final time of grace, both short (see 1 Cor 7:29) and perilous (see Eph 5:16), in which human beings can open themselves to salvation while waiting for Christ’s Second Coming (see Gal 6:10).
28. Colossians 4:7 Tychicus is assigned to carry the Letter to the Colossians. Onesimus, his companion, is the slave whom Paul has converted and is now sending back to Colossae, while recommending him to his former owner (Letter to Philemon). Also named are Mark, who was for a short time Paul’s associate in the apostolate and is generally regarded as the author of the Second Gospel; then Luke, to whom we owe the Third Gospel and the Book of Acts; and finally Epaphras, founder of the Church of Colossae. The Letter to the Laodiceans (v. 16) may be the Letter to the Ephesians, which probably circulated in the communities of the region.
29. Colossians 4:10 Aristarchus: a native of Thessalonica and companion of Paul at Ephesus and on the journey to Macedonia (see Acts 19:29; 20:4).
30. Colossians 4:13 Hierapolis: a town six miles from Laodicea and 14 miles from Colossae. Its Church may have been founded during Paul’s stay at Ephesus (Acts 19) but probably not by Paul himself (see Col 2:1).
31. Colossians 4:14 Luke: this is the only place where the author of the Third Gospel is described as a medical doctor; see Philem 24 and 2 Tim 4:11. Demas: a Christian who later deserted Paul (2 Tim 4:10).
32. Colossians 4:15 Nymphas: probably a Laodicean in whose house Christians met for church services. The early Church had no buildings of its own and so Christians were accustomed to meeting at the homes of individuals for instruction and services, e.g., Prisca and Aquila (Rom 16:5; 1 Cor 16:19), Philemon (Philem 2), and Mary the mother of John Mark (Acts 12:12).
33. Colossians 4:17 Archippus: perhaps the son of Philemon (Philem 2); he was to take care of the Church of Colossae in the absence of Epaphras.
34. Colossians 4:18 Paul ordinarily dictated his Letters, but added to them a few words in his own hand (1 Cor 16:21; Gal 6:11; 2 Thes 3:17).