Dr Paul Allen

Peter O’Brien’s translation of Colossians 4:2 surprised me: “Persevere in prayer as you watch for the Lord’s return, and be thankful.”[i] What is surprising about that? None of my English translations mentioned “the Lord’s return” — nor does the Greek text! Translated literally, the verse just says: “In prayer, persevere, watching in it with thanksgiving.”  There is nothing explicitly eschatological, and my understanding over the years — it's not my first time to read these words — has been along the lines of Bishop Lightfoot’s comment: “Long continuance in prayer is apt to produce listlessness.  Hence the additional charge that the heart must be awake if the prayer is to have any value.”[ii]If it is not explicit in the text itself, from where did O’Brien import the reference to the Lord’s return? He believes it was implied in the word “γρηγορέω” (English: the name, “Gregory”).  He explained: “Certainly γρηγορέω with the figurative meaning to ‘be vigilant’ turns up in contexts whi

There are eight godly attitudes in Colossians 3:12–14 that are foundational to biblical peacemaking. But to understand them we need to understand the preceding context. In Colossians 3:1–4, the apostle reminds believers of their new spiritual position in Christ. We died with him, we were raised with him, and we will gloriously appear with him when he returns. Because we are united to Jesus, we should fix our hearts and minds on him (Col. 3:1–2) and put off all vestiges of our remaining sin (Col. 3:5–11). The sins listed are comprehensive, reflecting the attitudes and practices of our old nature. In contrast, Paul calls us to live out the new life that God is forming in us, patterned after Jesus’s glorious image. In verse 12, the apostle cites three identity descriptors that are foundational to the eight peacemaking qualities: we are “God’s chosen people, holy and dearly loved.” First, God chose us. Nothing will encourage us more than to know that God has handpicked us, that in eternit

Colossians 1:19–20 (NIV) reads:  “For God was pleased to have all his fullness dwell in him, and through him [i.e., Jesus Christ] to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.” The question arises, if God was pleased to reconcile all to Himself, both in earth and in heaven, does it not follow that all men without distinction are in fact saved, through the Incarnation and the atoning death of Christ?  This is the way it has been interpreted by universalists down through the ages, and it is certainly a question the church has to deal with carefully in the light of all other passages that pertain to the objects of Christ’s salvation. It would immediately follow from the universalist position that if Christ died to save all people without distinction, these consequences would ensue:   1.      Faith is completely unnecessary; for Christ’s atoning blood would avail for the redemption of all men, whether

“To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.” ( Colossians 1:2 ) Paul’s letter to the church in Colossae is especially instructive to those who would seek a close relationship with the Lord Jesus.Chapter 1 provides a breathtaking summary of the purpose for which we are saved and the eternal changes that take place at salvation: “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight” ( Colossians 1:21-22 ). Chapter 2 provides clear warnings about the spiritual battle that is taking place and precise insights on gaining victory over the world: “As ye have therefore received Christ Jesus the Lord, so walk ye in him: rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgi