We Give Thanks To God...When We Pray For You!

“We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, since we heard about your faith in Christ Jesus and the love that you have for all the saints.” Colossians 1:3-4 NET

These two verses, although concise, prompt us to consider a significant question: Is there enough spiritual depth in them to support a thorough and meaningful biblical study? Indeed, the answer is a resounding yes! The Word of God is a limitless reservoir, overflowing with profound insights and wisdom that nourish our growth in the Lord.

Let us take a closer look at Paul’s statement: “We always give thanks.” The use of the plural pronoun “we” is noteworthy; it indicates that Paul is not merely a solitary “Lone Ranger” Christian. Instead, he values and actively includes a community in his epistles. Previously, we observed that he at least includes Timothy in this correspondence, and as we progress through the letter, we will undoubtedly encounter others who share this journey with him. This inclusion enriches the message and reflects the interconnected nature of Paul’s and our faith.

As Paul continues, he specifies, “We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you.” Here, he is setting the stage for an earnest acknowledgment of the Colossian believers to whom he is writing. Let’s explore the phrase “We always give thanks” a bit further. The Greek term for “give thanks” is (eucharisteō), which is a beautiful composition of two significant components: “eu,” a prefix that means ‘you’; and “charis,” which translates to “grace” and has something to do with the good grace of Almighty God. Therefore, the act of giving thanks—“eucharisteō”—carries a rich connotation, inviting us to recognize and express heartfelt gratitude for the extraordinary grace God bestows on us in all things.

The term “eucharisteō,” deriving from the Greek word for ‘to give thanks,’ serves as the foundation for the word ‘eucharist.’ This sacred sacrament is often called communion or the Lord’s supper. It epitomizes a profound expression of gratitude and reverence for the unparalleled sacrifice of Jesus Christ. Within the Christian faith, the Eucharist is celebrated with deep significance; it is known as the Lord’s Supper in many Protestant denominations, while in the Catholic Church, it is honored as the Mass, the pinnacle of Christian worship.

Instituted at the Last Supper, a poignant and transformative meal shared between Jesus and His disciples, the Eucharist carries profound meaning. It functions not only as a memorial to Christ’s ultimate sacrifice on the cross but also as a symbol of the intimate connection and unity among believers. The act of breaking bread and sharing wine is rich with symbolism, reflecting the body and blood of Christ, which serve as spiritual sustenance for the soul.

Through this sacred rite, Christians are reminded of the tremendous gift of salvation afforded by Christ’s atoning death. The Eucharist becomes a testament to God’s ‘good grace,’ illuminating the depth of His mercy in offering His only unique Son as a sacrifice for our sins. In partaking of the Eucharist, believers routinely experience a profound sense of communal bond and spiritual nourishment, transcending the physical act to foster a deeper relationship with Christ and one another, rooted in faith, gratitude, and love.

When we pause to contemplate the overwhelming grace of God that permeates our lives, we find that gratitude flows naturally from our hearts. The combination of “eu” and “charis” reminds us that our thanksgiving is motivated by recognizing the good grace of Almighty God that surrounds us. We can extend this gratitude to our Brothers and Sisters in Christ as well. As we reflect on those who worship alongside us, we can consider the evidence of God’s grace at work in their lives, prompting us to be thankful not just for our own experiences, but also for theirs.

Moreover, God’s grace extends beyond our initial salvation; it plays a transformative role in shaping our character and actions. In Titus 2:11-13, we read, “For the grace of God has appeared, bringing salvation to all people. It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ.” This passage elegantly captures the dual function of grace: it is both a gift of salvation and a guiding force, teaching us how to live righteously in our daily lives.

Thus, we have countless reasons to express our gratitude for the ‘good grace’ of our Almighty God. Each act of acknowledgment deepens our appreciation for His unfathomable favor in our lives while enhancing our bonds within the community of believers, reminding us that we are all part of a larger story illuminated by His grace.

In the opening chapter of Colossians, we come across the poignant declaration, “We always give thanks to God, the Father of our Lord Jesus Christ.” This statement resonates deeply, particularly in its reference to God as “the Father of our Lord Jesus Christ.” There are two compelling angles to explore in understanding Paul’s intention here. On the one hand, Paul expresses gratitude to God, whom we typically identify as God the Father. Yet the phrasing invites a more nuanced interpretation: Paul writes, “we give thanks to God, and the Father of our Lord Jesus Christ,” suggesting a duality that warrants further consideration.

It’s grammatically and theologically insightful to consider that Paul may be renaming God: “we give thanks to God, who is the Father of our Lord Jesus Christ.” This interpretation opens up a richer understanding of the divine relationship. When Paul expresses, “we give thanks to God,” he might also be alluding to Jesus Himself, which is captivating. Thus, we can discern a layered expression of gratitude: “We give thanks to God”—meaning Jesus—“and to the Father of our Lord Jesus Christ,”—undoubtedly referring to the Heavenly Father. This perspective offers a multifaceted appreciation that goes beyond mere acknowledgment; it invites us to reflect on the profound interconnectedness of the Father and the Son within divine grace.

So we might articulate our thanks as follows: “Thank you, Jesus, for your boundless grace and mercy. Thank you for the vibrant community of believers flourishing in your abundant love, and for our hearts which are overflowing with gratitude.” Our expressions of gratitude extend to both persons in the divine relationship—Jesus, who embodies the love and grace of God, and God the Father, who has gifted us with His beloved Son.

Furthermore, we see a beautiful model of gratitude in Jesus Himself. He consistently demonstrated a posture of thankfulness towards His Heavenly Father. In a moment of intimate prayer, He lifted His gaze to the heavens and said, “Father, I thank you that you have listened to me. I knew that you always listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me” (John 11:41b-42). This passage vividly illustrates Jesus’ deep connection with His Father and the importance of openly expressing His gratitude.

Ultimately, recognizing to whom we are thankful holds great significance. Thankfulness is not merely a pleasant practice—it involves intentionally directing our gratitude toward the appropriate person within the Godhead: our Heavenly Father, who graciously provided us the incomparable gift of His Son, Jesus Christ. This connection is powerfully encapsulated in John 3:16, where we read, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.”

In summary, while cultivating a spirit of thankfulness is essential, it is equally important to ensure that our gratitude is directed toward the rightful sources within the divine relationship—acknowledging both our Heavenly Father and His Son, who together invite us into a transformative experience of love, grace, and eternal life.

It is customary for the Apostle Paul to commence his letters with a rich, heartfelt paragraph of thanksgiving. This practice not only emphasizes the biblical importance of gratitude but also reveals his deeply rooted character of thankfulness. Paul is acutely aware that he cannot truly reflect on God’s boundless grace without bursting into exuberant appreciation, underscoring its spiritual significance. In his letters, he articulates this gratitude in profound and impactful ways:

• Romans 1:8: “First of all, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.” In this opening, Paul captures the essence of the Roman believers’ faith, which resonates far and wide, transforming lives and communities, and expressing his genuine admiration for their unwavering witness.
• 1 Corinthians 1:4: “I always thank my God for you because of the grace of God that was given to you in Christ Jesus.” This statement serves as a poignant reminder of the profound transformation that grace instills, shaping their identities into something beautiful and divine.
• Philippians 1:3: “I thank my God every time I remember you.” With this simple yet powerful expression, Paul conveys the warmth of his memories and the joy that the believers in Philippi sparked in his heart, illustrating the deep, personal connections forged through shared faith.
• 1 Thessalonians 1:2: “We thank God always for all of you as we mention you constantly in our prayers.” This declaration highlights the importance of community and supports the notion that prayer binds believers together in an unbreakable tapestry of love and mutual upliftment.
• 2 Thessalonians 1:3: “We ought to thank God always for you, brothers and sisters, and rightly so, because your faith flourishes more and more, and the love of each one of you all for one another is ever greater.” Here, Paul celebrates the vibrant growth of faith and love among the Thessalonians, painting a picture of a thriving faith community that embodies the heart of Christ.
• 2 Timothy 1:3: “I am thankful to God, whom I serve, as my ancestors did, when I remember you in my prayers constantly night and day.” In this heartfelt statement, Paul links his own heritage of faith to the present, emphasizing the continuity of God’s work across generations and his personal investment in Timothy’s spiritual journey.
• Philemon 4: “I always thank my God as I remember you in my prayers.” This brief yet meaningful acknowledgment signifies Paul’s deep appreciation for Philemon, underscoring the profound importance of individual relationships within the body of Christ.

Paul stands as a brilliant example of a grateful spirit, one who recognizes God’s work not only in his own life but also in the lives of others around him. However, two glaring omissions in his practice of thanksgiving warrant attention: his letters to the Galatians and the Corinthians.

In the case of the Galatians, he omits a thanksgiving paragraph, likely because his heart is troubled by their spiritual condition. He expresses his astonishment with pointed clarity: “I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel—not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ” (Galatians 1:6-7). This stark omission is not only telling of his concerns but also signals significant urgency about the health of their faith.

Similarly, in 2 Corinthians, any hint of a thanksgiving paragraph is conspicuously absent. Unlike his earlier correspondence with 1 Corinthians, where his gratitude flowed freely, Paul refrains from expressing thankfulness here because he is embroiled in conflict. Some members of the Corinthian church have turned against him, hurling accusations of deceit and presenting him as an unimpressive leader. In this tumultuous letter, he confronts a group of false teachers—sarcastically dubbed “super-apostles” (2 Corinthians 11:5, 12:11)—who have sown discord within the church and questioned his authority.

These adversaries, likely influential Jewish teachers (2 Corinthians 11:22), engage in a relentless assault on Paul’s character and credentials, casting doubt on his speaking weaknesses while challenging his apostolic authority. Such actions reveal a deep-seated conflict rooted in the Corinthians’ susceptibility to outsiders claiming superior wisdom, leading to a tragic erosion of Paul’s pastoral influence and prompting doubts about his integrity—even as his travel plans change, they criticize him as “all bark and no bite.”

Why, then, am I meticulously examining Paul’s thanksgiving practices? He poignantly articulates, “We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you.” This statement illuminates the profound wisdom embedded in gratitude, reminding us that thanksgiving holds immeasurable value in our lives. In Romans 1, beginning at verse 18, Paul elucidates a sobering downward spiral into sin, culminating in God allowing those who persist in rebellion to be ensnared by a depraved mind. At the root of this tragic descent? A pervasive lack of gratitude. Paul writes, “For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts, and their senseless hearts were darkened” (Romans 1:21).

In Christian circles today, the practice of gratitude is often downplayed, yet we must recognize its central importance in nurturing a healthy spiritual life. We are called to cultivate an attitude of thankfulness toward God for all He has done, trusting Him even when life’s outcomes remain unclear or when our emotions fail to align with our faith. We owe Him our heartfelt gratitude for His unmerited grace—today and every day—honoring Him for who He is and for the wondrous deeds He has accomplished on our behalf.

Let’s delve deeper into an essential and transformative aspect of our spiritual journey: prayer. The Apostle Paul profoundly states, “We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you.” This phrase introduces a present participle, “when we pray for you,” which signals the continuous, active nature of prayer in our lives. The Greek term προσεύχομαι (proseuchomai) encapsulates this idea, composed of two significant parts: ‘pros,’ which means “towards” or “exchange,” and ‘euxomai,’ translating to “to wish” or “to beseech”. Together, these words beautifully illustrate the concept of engaging in a heartfelt exchange of our human desires—our thoughts, worries, and hopes—for His divine will, as He imparts faith through His gentle guidance and transformative presence—often referred to as “divine persuasion.”

In this light, the act of prayer (proseuchomai) is intricately woven with the notion of (pístis) or “faith,” throughout the New Testament. It is within the sacred space of prayer that we find ourselves in a profound, intimate dialogue with our Almighty God. Hebrews 4:16 beautifully encapsulates this privilege: “Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help.” When we pray, we do not merely speak to an abstract idea of God; we come before our Heavenly Father in the name of Jesus, engaging in a ‘pros’ relationship—face-to-face—and ‘euxomai’ by offering our deepest needs, yearnings, longings, and desires. This word for prayer is magnificent—a heartfelt conversation with the Creator of the universe.

We are granted the extraordinary privilege of conversing with our Creator at any time, whether enveloped in the tranquil stillness of an early morning or amidst the bustling chaos of evening. The Apostle Paul exemplifies this commitment to prayer, urging us to “pray without ceasing” as articulated in 1 Thessalonians 5:17. This directive does not suggest that Paul was engaged in non-stop prayer around the clock; he had to eat, sleep, and interact with the world around him just like each of us. However, he embraced a disciplined approach, seizing every available opportunity to pray—whenever individuals or specific situations came to mind, or when prompted by the Holy Spirit. He lifted the believers in Colossae with unwavering regularity, showing the beauty of his faithful, consistent commitment to their well-being through prayer.

Our God, in His omniscience and omnipresence, creates an open invitation for us to converse with Him anytime and anywhere—a source of immense comfort and reassurance. He embodies both strength and kindness, establishing a safe and nurturing environment for our heartfelt interactions. Jesus elucidates this truth in Matthew 7:7-8, declaring, “Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.” This profound promise encourages us to approach God with confidence in our prayers, knowing that He hears us and responds to our sincere petitions with love, inviting us into a dynamic and enriching relationship through prayer.

Throughout both the Old and New Testaments, the act of setting aside specific times for prayer emerges as a profound spiritual practice that shapes the lives of devoted believers.

• Take Daniel, for instance, whose unwavering commitment to prayer shines through in times of dire crisis. Confronted with a perilous decree forbidding prayer to anyone but the king, he courageously retreated to his home. In the solitude of his upper room, with its windows open wide in the direction of Jerusalem—a symbolic act of worship and longing toward the land of his ancestors—Daniel knelt three times each day, pouring forth prayers and heartfelt thanks to his God. “Three times daily, he was kneeling and offering prayers and thanks to his God just as he had been accustomed to do previously” (Daniel 6:10). This steadfast routine, even in the face of potential peril, illustrates not just faith but a deep-rooted dedication to seeking divine connection amidst the turmoil of life.
• Similarly, in the New Testament, the early apostles exemplified the importance of prayer in their mission. Before Peter and John performed the miraculous healing of a lame man at the temple’s beautiful gate, they prayed there. The scripture illuminates this moment: “Now Peter and John were going up to the temple at the time for prayer, at three o’clock in the afternoon” (Acts 3:1). This intentional habit of prayer not only fortified their spirits but underscored the integral role of prayer as a foundation for their ministry.
• Consider Cornelius, a centurion renowned for his piety, whose prayer life stands as a testament to the power of seeking God. He vividly recounted an extraordinary encounter: “Four days ago at this very hour, at three o’clock in the afternoon, I was praying in my house, and suddenly a man in shining clothing stood before me, and said, ‘Cornelius, your prayer has been heard, and your acts of charity have been remembered before God” (Acts 10:30-31). Cornelius’s purposeful prayer life invited divine intervention, showcasing the profound impact that prayer had on his spiritual journey.

Have you ever paused to consider the significance of carving out regular time for prayer in your own life? Jesus encourages this by teaching us about the ‘prayer closet.’“But whenever you pray, go into your inner room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.” (Matthew 6:6) The Greek term ‘tameion’ evokes images of a secluded inner room—a cherished sanctuary devoid of distractions, perfect for intimate conversations with God. Imagine a quiet corner of your home—perhaps a cozy closet, a minimalist nook, or a tranquil bedroom—where you can retreat from the world and immerse yourself in heartfelt dialogue with your Creator. This sacred space becomes a refuge, allowing for a consistent, focused prayer life that nurtures both personal growth and spiritual connection.

Paul’s epistles further illustrate the deep connection between prayer and thanksgiving, urging believers to intercede not only for themselves but also for one another. He writes, “We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you.” The rich significance of the word ‘for’ is a Greek preposition ‘peri’ which conveys a sense of surrounding care, which means ‘all the way around,’ like a ‘perimeter’ or the distance all around a circle, an encompassing prayer that considers the entirety of each person’s life journey, inclusive of their yesterdays, todays, and tomorrows. It paints a beautiful picture of community and intercession, in which Paul acknowledges the struggles and triumphs of the believers in Colossae, signifying their shared spiritual journey.

Through Paul’s own prayer life, gratitude emerges as an essential thread woven into each plea. “First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. Such prayer for all is good and welcomed before God our Savior, since he wants all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:1-4). The scriptures consistently intertwine prayer and gratitude, offering a profound reminder. By incorporating thanksgiving into your conversations with God, you enrich your prayer life and cultivate a heart that honors His many blessings. Failing to express gratitude can lead to overlooking the innumerable good things that surround us, creating a disconnect in our relationship with God. In recognizing the depth of His grace and our thankfulness, we find renewed strength and purpose in our spiritual journey.

As we review Paul’s circumstances, it is crucial to grasp the context in which he wrote his letter to the Colossians. Paul finds himself imprisoned, enduring house arrest in a small, rented room in Rome, a setting that must feel both confining and isolating. Despite this physical limitation, he has Timothy—a trusted companion and fellow worker—close by, offering both companionship and assistance as Paul immerses himself in this vital correspondence. Although Paul has formed personal relationships with a select few individuals connected to the church in Colossae—namely Onesimus, the runaway slave who has embraced faith; Philemon, Onesimus’s former master and a fellow believer; and Epaphras, likely the pastor of the burgeoning congregation in Colossae—he has not had the pleasure of meeting the wider assembly of believers face-to-face. Nevertheless, he is deeply moved by their situation and fervently prays for their spiritual growth and well-being in Christ Jesus.

In examining verse 4, where he writes, “...since we heard about your faith in Christ Jesus,” we observe the significance of the word ‘heard.’ This term comes from the Greek ‘akouō,’ which captures the essence of ‘to listen with the ear.’ From this root, we derive the English word ‘acoustics,’ which pertains to the interplay of voice or sound within an environment. Consider, for example, a grand lecture hall with finely tuned acoustics that allows a speaker’s voice to resonate and reach every listener clearly. In a similar vein, Paul shares that he has heard reports about the Colossians’ faith, communicated to him clearly and adeptly by various people he knows.

To delve deeper, let us consider the concept of ‘faith’: Paul uses the Greek word ‘pistis,’ which connotes not just belief but also a profound trust grounded in conviction. This word is intrinsically linked to the verb ‘pisteuo,’ which translates to placing faith or trust in someone. When we exercise faith, we embark on a journey of confidence, affirming the truth in what that individual conveys. If we dig even further, we uncover that ‘pisteuo’ has its roots in the verb ‘peitho,’ which encompasses the ideas of persuasion, convincing, and influence.

When we place our faith in Jesus, recognizing Him as the Son of God and the ultimate author of our salvation, how do we determine the authenticity of this belief? The Bible serves as our guiding light, a source of inspiration and persuasion that shapes our understanding and conviction. Paul articulates this idea beautifully in Romans 10:17, stating, “So faith comes from hearing, and hearing through the word of Christ.” Our faith finds its deepest roots in biblical persuasion; we are molded and convinced by God’s Word that Jesus is indeed our Savior.

Choosing to trust in Jesus means acknowledging that His words are foundational truths. We come to know Him intimately through the scriptures, which instill in us a steadfast assurance that He is trustworthy and incapable of lies or deception. This process resonates with the concept of ‘pisteuo’—to believe fervently. Yet the notion of ‘peitho’ speaks to the firm persuasion we experience: we reach a point where doubt dissipates, and we understand that the Savior resides within us, inspiring us to glorify and celebrate His name. As transformed individuals emerging from death to life, we can confidently affirm our commitment to living out our faith in Jesus.

This unwavering trust is why Paul could boldly proclaim in 2 Timothy 1:11-12, “For this gospel I was appointed a preacher and apostle and teacher. Because of this, in fact, I suffer as I do. But I am not ashamed, because I know the one in whom my faith is set and I am convinced that he can protect what has been entrusted to me until that day.” In these words, Paul encapsulates not only his passion for the gospel but also the rock-solid foundation of faith that sustains him, even amidst the trials and tribulations of imprisonment.

Having grown up with the expression “all my eggs are in one basket,” I have come to appreciate its deeper implications, particularly in light of Paul’s teachings. He asserts a resolute belief that there exists no “Plan B” or alternative means of salvation from the inherent struggles and suffering of the human condition. Paul is unequivocally convinced that Christ Jesus stands alone as the ultimate hope for all of humanity.

The designation ‘Christ’ underscores His profound role as God’s anointed one, specifically selected and set apart to carry out a divine mission of redemption and restoration for humanity. In contrast, the name ‘Jesus’ embodies the miraculous truth of the Incarnation, the moment when God humbled Himself to take on human form, existing fully as both God and man. This dual nature allowed Him to experience the full range of human trials and tribulations, providing a unique perspective on human suffering and joy. His sacrificial death at Calvary transcends mere historical significance; it stands as the pinnacle of divine love and grace, designed to rescue our souls from the devastating clutches of sin, which are starkly symbolized by the ominous specter of the Devil’s Hell. In this theological context, the Apostle Paul highlights that faith in Christ Jesus is not simply a tenet, principle, or belief system generally accepted as true by those affiliated with a religious organization. Rather, Jesus emerges as a singular, life-altering force, capable of offering real salvation and reconciliation with God, illuminating the path toward eternal hope and purpose.

As articulated in Colossians 1:4: “Since we heard about your faith in Christ Jesus and the love that you have for all the saints,” the Greek term for love, ‘agapē,’ is intentionally chosen. This term resonates powerfully throughout the New Testament, illustrating God’s active, selfless love for His Son and His people, and the corresponding love His followers are called to express toward God, one another, and even their adversaries. ‘Agapē’ encapsulates a deep, passionate love that resides within true believers in Christ, serving as an unmistakable hallmark of their identity as His followers. Jesus commands us, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this, everyone will know that you are my disciples if you love one another” (John 13:34-35).

While English provides a single word—‘love’—to convey a vast array of emotions, the Greek language offers four distinct terms that elucidate the multifaceted nature of love. ‘Agapē’ represents the highest form of love: unconditional, selfless, and sacrificial, particularly exemplifying God’s steadfast love for humanity. ‘Eros’ denotes passionate, romantic, or sexual love, characterized by an intense emotional longing and desire. ‘Philéo’ conveys tender affection, fondness, and brotherly friendship, symbolizing heartfelt emotional connections. Finally, ‘storgē’ refers to natural, instinctual, and familial love—the deep-rooted affection between parents and children, siblings, or extended kin. This rich Greek vocabulary affords clarity and precision in expressing love’s various dimensions, something that often eludes us in English.

When we examine ‘agapē’ in comparison to typical human love, we discover a radical form of unconditional love that boldly asserts, “I will give to meet your needs, irrespective of your response.” It fosters selfless giving that seeks no acknowledgment or reciprocation, focusing entirely on the act of love itself. Notably, Paul does not qualify his gratitude by asserting, “We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, since we heard about your faith in Christ Jesus and the love that you have for some of the saints,” selecting favorites based on outward displays of piety or generosity. Instead, he praises the community for its impartiality, embracing all within its circle with genuine love. This inclusivity reflects the harmony, unity, and shared purpose that characterized the early Churches, as they grew together in faith and love.

Moreover, Paul carefully delineates the relationship between faith and love, emphasizing that faith in the Lord Jesus Christ and love for all the saints should go hand in hand. It is imperative not to reverse this order: faith is intended to reach up toward God, while love should flow outward toward fellow believers. This does not imply a deficiency in love for God; rather, it underscores that our faith must remain firmly anchored in the Lord Jesus Christ, our steadfast foundation, who will never fail us. The exhortation is crystal clear: extend love to our brothers and sisters in Christ without placing the weight of our faith upon them, as we are all fallible beings capable of disappointment. Instead, we place our complete trust in Christ alone, who stands as our unwavering cornerstone, and then, buoyed by His infinite love, extend that love generously to others.

1 Corinthians 13 beautifully articulates what it means to embody love within the community of faith, painting a vivid picture of love as patient, kind, and enduring. “Love is patient, love is kind, it is not envious. Love does not brag; it is not puffed up. It is neither rude nor self-serving, nor easily angered or resentful. It is not glad about injustice, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. Love never ends.” (1 Corinthians 13:4-8a)

In this heartfelt epistle, we witness Paul engaging in acts of thanksgiving, persistent prayer, and palpable love for the community.

It is a profound text filled with rich insights that resonate with the essence of Christian fellowship and faith, inspiring us to contribute to a legacy of love that reflects Christ’s heart for others.

Stephen Barnett

Grace And Peace To You From God Our Father!

“From Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the saints, the faithful brothers and sisters in Christ, at Colossae. Grace and peace to you from God our Father!” Colossians 1:1-2 NET

This passage of scripture serves as a thoughtful introduction to the book of Colossians, in which the first two verses encapsulate a familiar structure characteristic of letters in Paul’s time. In the first-century Greco-Roman culture, letter formatting adhered to a specific order, drawing on traditions that shaped communication:

**From:** [Author] 

**To:** [Recipient] 

**Greetings**

In stark contrast, our modern correspondence typically opens with “Dear [Name]” and concludes with “Yours truly,” followed by the sender’s signature. However, in Greek and Roman letters, the writer’s name appears prominently first, followed by the recipients’ names, drawing immediate attention to the author and emphasizing the relationship being established.

 

In this epistle, the author is none other than the Apostle Paul, addressing the burgeoning community of believers in the city of Colossae. Rather than simply extending a casual greeting—in line with the conventional “hello” or a common wish for good health and prosperity—Paul employs a more profound and spiritually infused approach. He “Christianizes” his greeting by infusing it with theological significance, opting for the rich blessings of “Grace to you” and “Peace to you.” This choice of words elevates the greeting far beyond the everyday, grounding it in fundamental Christian doctrines. It signifies not merely goodwill but a profound spiritual state that believers are encouraged to embrace, rooted in their relationship with God—the ultimate source of grace and peace. We will delve deeper into the meaning and implications of these terms later in subsequent sections of the text.

To further contextualize the message to the Colossian Church, it’s intriguing to note the connections between Colossians and two other New Testament letters, particularly in the names of the individuals mentioned. This relationship is quite remarkable, especially when we explore the epistle of Philemon. This letter is personally addressed to Philemon, who resides in Colossae, thereby establishing a direct and intimate link between the teachings in Colossians and the real-life situations faced by the individuals mentioned in the letter to Philemon.

Moreover, the structural composition of Colossians mirrors that of Ephesians, suggesting they are not only thematically related but can be viewed as sister epistles. They share a common thread of profound theological themes and stylistic elements that illuminate the early Christian experience. I maintain the belief that both letters were penned by Paul himself; most probably with the assistance of an amanuensis. However, it is essential to recognize that contemporary scholarship often questions the traditional attribution of many epistles to Paul, suggesting a potential divergence in authorship. This discourse on authorship adds a fascinating dimension to our study of these texts, highlighting the importance of context and perspective in understanding the rich messages they convey.

Nevertheless, if our Bible asserts that the Apostle Paul wrote this book, we can wholeheartedly place our trust in the Word of God. This conviction is beautifully encapsulated in the scripture that declares, “...Let God be proven true, and every human being shown to be a liar” (Romans 3:4a). Paul’s writings, which are imbued with profound theological insight and rooted in the rich historical context of the early Church, serve as a guiding light for believers. They invite us to delve deeper into the complexities of faith and the nature of divine truth, reinforcing the reliability of scripture as a steadfast foundation for our convictions and inspiration for our spiritual journey.

I would like to talk about Colossae. If you look at the map, Colossae is about 12 miles from Laodicea. All 7 Churches mentioned in the book of Revelation are identified on the map by location. Colossae was a major city for many years. Still, the Romans rerouted the road from Sardis and Pergamum, which initially ran directly through Colossae, to pass through the neighboring city of Laodicea. This change, combined with earthquakes (notably in 60-61 AD), led to Colossae’s decline from a major city to a minor market town in the Roman Empire by the first century AD. As a result of this bypass and the rise of Laodicea, Colossae was eventually abandoned and relocated to a new site called Chonae (modern-day Honaz). The map shows the modern country of Turkey, but in the days when Colossae was prominent, the entire area was part of the Roman province of Asia, and its capital was Ephesus.

There is compelling evidence—perhaps surprisingly—that the Apostle Paul never actually visited the city of Colossae, a point we will explore in greater detail later in this text. Despite his physical absence, his epistle is carefully addressed “to the saints, the faithful brothers and sisters in Christ, at Colossae,” which highlights a meaningful connection that deserves our attention.

To unravel and understand the narrative of the Colossian Church’s inception, we must turn our focus to Paul’s dynamic ministry in Ephesus, located roughly 100 miles from Colossae. Ephesus was not just any city; it was the thriving capital of the Roman province of Asia Minor, bustling with commerce, culture, and a diverse population. Paul’s ministry here is renowned as the longest recorded, spanning three impactful years. In Acts 20:31, Paul poignantly reflects on his time with the Ephesian elders, stating, “Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears.” His heartfelt plea underscores the emotional depth and fervent dedication he poured into his work, which bore significant fruit.

During these transformative years, countless individuals embraced the message of Jesus Christ. Among them were likely several visitors from Colossae, drawn to Ephesus’s vibrant atmosphere. Upon returning home after experiencing their spiritual awakening, these individuals became instrumental in sharing their newfound faith, thus nurturing the fledgling church in Colossae.

A pivotal figure in this unfolding story is Epaphras, who emerges as a beacon of spiritual commitment and leadership. It is widely believed that Epaphras was among those who encountered Paul during his time in Ephesus. Captivated by the Gospel, he felt an irresistible call to return to his hometown and cultivate the seeds of faith there. Paul later recognizes this man in his letter, referring to him in Colossians 4:12 as “Epaphras, who is one of you and a slave of Christ, greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured in all the will of God.” This vivid portrayal highlights Epaphras’s unwavering dedication to the spiritual welfare of the Colossians, as he intercedes for them with deep sincerity and passion.

Interestingly, during the composition of this letter to the Colossians, Epaphras was by Paul’s side, reflecting a strong bond formed through mutual service in the Gospel and demonstrating their continued partnership in ministry to advance the Gospel, regardless of geographical distance.

In summary, while Paul may never have walked the streets of Colossae, the origins of its Church were deeply rooted in his transformative ministry in Ephesus, where the gospel message took flight through enthusiastic individuals who heard the message, like Epaphras, who returned home with an urgency to spread hope and faith in his community’s ability, To speak of the Colossians in today, there is no Colossae; the entire city lies in ruins, nothing but shambles, the people are gone, the Church and its is gone. Local Churches come and go. I have seen Church buildings for sale as a Church pulls up its roots from a community for various reasons and leaves, but the work of God abides forever; the glory of God is unchanging. “Jesus Christ is the same yesterday and today and forever!” (Hebrews 13:8).

**Verse 1** 

The name “Paul,” rendered as ‘Paulus’ in Greek, is a striking presence in the New Testament, appearing an impressive 164 times—solidifying his status as one of the most influential figures in early Christianity. In Latin, ‘Paul’ means ‘little’ or ‘small,’ a seemingly humble designation that contrasts sharply with the monumental legacy he would leave in spiritual teaching and church formation. Originally named ‘Saul’—Saul of Tarsus—this name directly links him to the first king of Israel, a man whose life was characterized by grandiosity and authority.

Saul was born into the tribe of Benjamin, a detail articulated in the book of Philippians (Philippians 3:5) that underscores both his noble heritage and the profound significance of identity in biblical narratives. It is notable that King Saul, like the Apostle Paul, also hailed from Benjamin, creating thematic resonance between the two figures. The Scriptures vividly portray King Saul as a towering presence, “...he stood head and shoulders taller than anyone else in Israel” (1 Samuel 9:2b), symbolizing not only his physical might but also the weight of leadership he bore in turbulent times.

In a striking narrative of transformation, Saul of Tarsus’ dramatic conversion to Paul is a testament to the power of divine intervention. Once a vehement persecutor of early Christians, he experienced a profound rebirth through his encounter with Jesus, emerging as a fervent advocate for the faith. Adopting the name ‘Paulus,’ the ‘little one,’ serves as a profound symbol of his spiritual metamorphosis—a deliberate choice that reflects his deepening humility and awareness of his place within God’s grand design. As he drew nearer to Jesus, the grandiose persona associated with the ‘big one’ began to fade, revealing a heart surrendered to the greater purpose of glorifying God through His Son, Jesus.

This metamorphosis powerfully illustrates the biblical principle articulated by John the Baptist: “He must increase, but I must decrease” (John 3:30). This profound declaration encapsulates the essence of Christian humility, calling believers to set aside their egos to elevate Christ’s significance in their lives. John the Baptist’s words resonate deeply, crystallizing the aspirational journey of every follower of Christ: to make room for Jesus to occupy the throne of their hearts. As Colossians 1:18b conveys, “...so that he himself may become first in all things,” this pursuit is not merely a personal shift; it is a divine calling that invites believers to embrace servanthood and a life of lesser significance in light of God’s immeasurable glory.

We also learn that Paul is an esteemed Apostle of Jesus Christ, a title that embodies a powerful and sacred mission within the early Christian community. The Greek word for Apostle, ἀπόστολος (transliterated as apóstolos), communicates the idea of “one who is sent off,” “a messenger,” or “an envoy.” This term derives from the verb apostéllō, meaning “to send forth,” implying a divine commission. In the New Testament context, this designation is specifically associated with the individuals chosen by Jesus to carry His teachings and establish the foundations of the Church across the ancient world.

These early disciples—also known as Apostles—were unique in that they had intimately lived alongside Jesus during His earthly ministry. They had witnessed His miraculous works, heard His profound teachings, and were charged with the critical task of spreading His message of salvation far and wide. When Paul claims this title for himself, he asserts that he has been uniquely chosen by God for this vital role, underscoring that this calling is “by the will of God.” In Greek, the term for ‘will’ (θέλημα, thelēma) conveys not just a desire or wish but a deliberate, divine plan. This indicates that Paul possesses a weighty authority and a significant divine mandate in his mission.

Paul’s apostolic journey is especially noteworthy; unlike the original disciples, who walked with Jesus during His lifetime, Paul’s transformative spiritual encounter with the risen Christ on the road to Damascus marked a crucial turning point in his life. This supernatural experience profoundly altered his identity, transforming him from a fervent persecutor of Christians into a passionate proponent of the Gospel.

The Greek term Apostéllō is richly layered, combining two essential ideas: ‘apo,’ which suggests a sense of ‘out there’ or ‘away from,’ and ‘stello’ or ‘stella,’ which means ‘to set something straight.’ Together, they evoke the imagery of taking something disordered or corrupt and restoring it to an intended harmony. Paul’s role as God’s appointed envoy was to establish new churches and intervene decisively in times of conflict, ensuring that issues arising within these communities were addressed in a way that aligned with the teachings of Christ. This aspect is particularly significant concerning the Colossian Church, where troubling doctrinal trends were beginning to take shape, as we will explore in the chapters to come. Paul is ready to confront these challenges with wisdom and authority.

He introduces himself with the phrase, “From Paul, an Apostle of Jesus Christ by the will of God,” underscoring the gravity and divine authority behind his words. The name Jesus, meaning ‘Savior,’ was given to Jesus during His earthly life. In contrast, the title Christ (from the Greek Χριστός, Christos) translates to ‘the Anointed One,’ reflecting a profound spiritual office that corresponds to the Hebrew term ‘Messiah.’ This title encapsulates Jesus’ fulfillment of the key prophetic roles of Prophet, Priest, and King—each of which was singly anointed in the Old Testament narrative. Jesus stands as the apex of all of these roles, far surpassing any who preceded Him. The grammatical structure in Greek places ‘Jesus Christ’ in the genitive case, indicating ownership—Jesus governs Paul’s apostleship; He indeed possesses Paul entirely. For believers today, this notion is deeply significant: if we are reborn in faith, we belong to Jesus; our lives have been redeemed at the ultimate price—the blood of Christ.

As Paul continues, he introduces Timothy, a young man whose journey of faith began under Paul’s mentorship during his early missionary exploits in Lystra. Timothy, known for his deep commitment to the faith, may have helped Paul write this letter to the Colossians. Paul, as a seasoned Apostle, mentors Timothy, much like the relationship between the prophet Elijah and his successor, Elisha. By addressing Timothy as “our brother,” Paul emphasizes the familial bond they share in Christ. The Greek word ‘Adelphos’ signifies a close relationship, one formed through their shared spiritual rebirth; together, they are united by the grace that transcends earthly connections, much like what Jesus spoke in John 3:5: “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.”

In reaching out to the Colossian believers—whom he has not yet met—Paul lays a profound foundation for fellowship that transcends mere acquaintance. He invites them into a deeply meaningful communion centered around the Lord Jesus Christ and His righteousness, reiterating that they, too, are members of the same family of faith. Through this connection, he establishes a powerful sense of unity among believers in the body of Christ, fostering the intimate bonds that define the Church.

Now we know the author and the divine authority that underpins the writing, which is inspired by God’s will and intent. This letter is not a casual missive dispatched to the Colossians; rather, it embodies profound theological insights and spiritual truths. Let’s carefully examine verse two to identify the recipients of Paul’s message: “to the saints, the faithful brothers and sisters in Christ.” The Greek word for ‘saints’ is ‘hagios,’ which conveys a profound sense of being set apart by God for His holy purpose. This noun appears in the dative plural case, often functioning as the indirect object of a sentence, thereby depicting those who receive or benefit from this declaration. To be a ‘saint’ means to be a ‘sanctified one’ or ‘holy one,’ highlighting the majestic calling and divine identity bestowed upon them through their union with Christ.

In our lost and rebellious state, Jesus lovingly offered Himself as the sacrifice for our sins, an act of unparalleled grace and compassion. The Holy Spirit, with His relentless pursuit, found us in our brokenness and gently led us to the foot of the cross—a pivotal moment when we experienced rebirth. This transformation marks a decisive separation from our former lives, a liberation from the chains of sin, and an ushering into a flourishing life in Christ Jesus, distinct from the turmoil of our past.

We became ‘saints’ not through our own efforts or righteousness but through the gracious act of Jesus, who atoned for our sins on our behalf. Paul insists that sainthood is not a status granted posthumously by a select group of church officials; rather, it is an instantaneous metamorphosis that occurs the moment one sincerely welcomes Jesus as one’s Savior. Immediately upon believing, the Holy Spirit begins an extraordinary work within us, reshaping us into the likeness of Christ and branding us as ‘saints.’ When Paul addressed the believers in Colossae as saints, he acknowledged their struggles and affirmed their sacred identities as they faced various challenges. His reference to “the saints, the faithful brothers and sisters in Christ” reinforces the profound sense of spiritual kinship—of a loving brotherhood and sisterhood bound together by faith. If you have received Jesus into your heart and experienced the transformation of being born again, that faith instantly grants you the esteemed status of a saint.

Let me elaborate on our relationship with Jesus: we have died to our former desires, renounced the alluring distractions of a world that once captivated us, and led us only to sin and spiritual death. Conversely, the Holy Spirit revitalizes our lives with the abundant life of Christ and the empowering anointing of God. This divine energization instills in us the very faith of Jesus, captivating our hearts and drawing us irresistibly toward Him. It is this transformative faith that makes us dependable, resilient, steadfast, and unwavering as we continue to grow in the rich grace and knowledge of God. Paul addresses the letter “to the saints, the faithful brothers and sisters in Christ at Colossae.”

It is also essential to recognize that, while Paul may not have had a personal relationship with most people in Colossae, he was familiar with a few individuals he had met during his missionary travels. For example, Onesimus was a runaway slave from Colossae who belonged to a Christian named Philemon. After fleeing, Onesimus encountered the Apostle Paul in Rome, where he experienced a profound conversion and embraced Christianity, ultimately becoming a valued collaborator in the ministry. Paul sent him back to Colossae, accompanied by Tychicus, describing Onesimus as a “faithful and beloved brother.” This description highlights the critical nature of trust and faithfulness in our relationships with fellow believers. We will delve further into Onesimus’s journey in Chapter 4. Furthermore, Epaphras, a prominent preacher and leader within the Colossian Church, relayed vital information to Paul regarding the challenges and spiritual condition of the saints in Colossae. Thus, Paul, having received reports from this and other faithful brothers, affirms that the saints in Colossae are indeed genuine and steadfast in their faith, bound in love and resilience amidst their trials and in the growth in Christ.

I can confidently declare that your brothers and sisters in Christ, alongside your neighbors, are remarkably aware of your steadfast commitment to your Church and your Christian testimony. They observe the nuances of your everyday life—how you respond patiently when your dog misbehaves in your sunlit backyard or when your child has a tantrum at the park —drawing curious glances from others. They listen to your exasperation when your lawnmower sputters and fails to start. They can hear your voices as you trim back the overhanging limbs of a tree that intrudes upon your neighbor’s yard, ensuring both safety and harmony. They take note of your reactions when you accidentally burn your hand on the sizzling grill while preparing mouthwatering hamburgers, a moment filled with both frustration and the heady aroma of summer barbecue.

These seemingly mundane details paint a vivid picture of your character, showcasing how your faith expresses itself in the fabric of daily life. They observe how often your car starts and how often you go to Church, keenly gauging your dedication to your faith through these ordinary yet telling moments.

Similarly, the reputation of the Church in Colossae has spread far and wide; they are heralded for their unwavering steadfastness in the Lord Jesus, serving as a beacon of faith for the saints in the city. It is crucial to recognize that many Jews in these areas were once part of the Jewish Dispersion, a historical phenomenon often marked by hardship and separation. The term “Diaspora” derives from the Greek word meaning “scattering,” signifying the forced exodus of Jewish people from their ancestral lands in Israel. This scattering began with the Assyrian exile in 722 B.C. It continued with the Babylonian exile in 586 B.C., resulting in vibrant yet displaced Jewish communities that emerged across the Mediterranean, Mesopotamia, and Europe, where they carefully preserved their religious, cultural, and communal identities through the establishment of synagogues.

Although there was a Jewish population in Colossae, the Church itself was predominantly composed of Gentiles, a noteworthy detail as we delve deeper into Paul’s teachings in Colossians. Paul’s greeting, “Grace and peace to you,” is particularly significant in this context. If you consult the King James Version, you will find it expressed as “Grace be to you,” which conveys a sense of blessing being conferred upon the recipients. However, Paul’s intention is both simple and profound: he is extending a warm, inclusive “Grace—hello, everyone! Grace!” His use of plural pronouns emphasizes a spirit of unity, with “Grace” derived from the Greek word (charis), embodying God’s boundless goodness, favor, and abundant blessings.

Envision this concept as a radiant smile from God, bestowing His grace upon all who trust in Him. Following this warm greeting is the inclusion of “peace,” rooted in the Greek word (eirēnē). This term conveys a deeply significant message: it symbolizes the harmonious reconciliation of two parties that were once distant, or even in conflict, who have now joined together in unity. This reconciliation mirrors the moment of our spiritual rebirth: when a Holy God intersects with a sinner, once steeped in condemnation, and, through the redemptive power of the cross, we find unity with Him. It resonates with Adam’s profound declaration upon seeing Eve: “This one at last is bone of my bones and flesh of my flesh” (Genesis 2:23a). This declaration expresses deep kinship, intimate connection, and shared essence.

Thus, we, too, experience this sacred relationship with the “second Adam,” who is Jesus. By infusing his greeting with the word “grace,” Paul transforms the introduction from a mere casual salutation to a rich, Christianized expression of faith. In essence, “Grace” typically serves as a greeting among Gentiles, whereas “peace” (or shalom) is traditionally a Jewish greeting. Paul’s dual declaration effectively bridges these cultural divides, acknowledging the diversity within the Colossian Church, which primarily consists of Gentile believers but also encompasses Jewish followers.

“Grace and peace to you from God our Father!” This pronouncement highlights that Paul issues these blessings not from his own authority but rather as a vessel through which they flow “from God our Father” and the Lord Jesus Christ. When Paul refers to “the Father” in his epistle letters, he consistently includes Christ, affirming his belief in Jesus’ divine nature—His equality and oneness with God the Father. By mentioning “from God our Father,” he emphasizes our shared identity as brothers and sisters in faith, united through Christ’s sacrifice. The term “Lord” signifies His sovereign authority over all, “Jesus” embodies His role as our Redeemer, and “Christ” heralds His promised return as our Prophet, Priest, and King. This magnificent introduction to the book of Colossians encapsulates the very essence of the Christian faith, highlighting themes of grace, reconciliation, and unity that form its foundational pillars.

Stephen Barnett

Make Haste My Beloved!

“O you who stay in the gardens, my companions are listening attentively for your voice; let me be the one to hear it! Make haste, my Beloved! Be like a gazelle or a young stag on the mountains of spices.” Song of Solomon 8:13-14 NET

We have finally reached the last two verses in the Song of Solomon, and I have to admit that I am a bit sad. Our fellowship around the word of God has been so enjoyable and fruitful, and now it’s almost over. I will study other passages next time, which will present new opportunities for fellowship and study, which will be just as delightful as we explore together the treasures of God’s word.

In the poignant closing verses of the book, the bride and her beloved Bridegroom share a deeply intimate exchange that captures the essence of their relationship. Many biblical commentators describe these final verses as lackluster, suggesting they fall short of the depth and spirituality one might yearn for at such a momentous conclusion. Yet I find their ending anything but disappointing; instead, the entirety of the Bible offers a richness that resonates profoundly with me. The bride remains fiercely in love with her Bridegroom, while the Bridegroom’s desire to hear His lover express her profound longing; He says, “I want to hear your voice. Please pray, cry out to me, and share with me your needs, burdens, as well as the intense desires of your heart.”

One commentator noted that the abrupt conclusion leaves a void, a longing for a climactic resolution similar to the narrative arcs found in timeless love stories like Romeo and Juliet or other love classics. However, it’s essential to remember that the Holy Spirit artfully orchestrates the endings of each biblical book in accordance with His divine wisdom and intent.

When we consider other biblical texts that similarly conclude without clear resolution, the book of Acts serves as a striking example. It culminates with the Apostle Paul imprisoned in Rome, leaving readers grappling with uncertainty. What will become of him? Does he achieve liberation? We are never told. Will he journey on to preach in distant lands? Again, the text offers no confirmation, allowing us only to speculate based on his previous mission work. Paul’s unresolved fate echoes the themes of ambiguity and the mystery of divine providence, reinforcing that not every story follows a tidy conclusion.

In a similar vein, the book of Jonah leaves us lingering in uncertainty. After God brings about a remarkable revival in the city of Nineveh, Jonah sits outside the city, consumed by bitterness and discontent. This abrupt ending compels the reader to reflect: Did Jonah ever reconcile with God? Did he seek forgiveness for his resentful heart? While I believe he ultimately did, the narrative chooses to leave that resolution hanging, offering space for contemplation and discussion.

In verse 13, we find the wise King Solomon addressing his cherished Shulamite bride, proclaiming, “My companions are listening attentively for your voice; let me be the one to hear it!” This tender request resonates with profundity, marking the conclusion of their romantic dialogue. The Bridegroom’s earnest desire to hear from his beloved expresses a beautiful longing; he implores, “I want to hear your voice. Please pray, cry out to me, and share with me your needs, burdens, and the profound longings of your heart.”

What makes this moment especially significant is that from the very beginning, the Bridegroom expresses a heartfelt need to hear her voice. He affirms, “I love your voice; I want to talk with you because that excites me.” This declaration underscores the importance of communication in their relationship and also serves as a powerful metaphor for how He cherishes our voices and earnestly desires to engage with us.

Regardless of where we stand in life—whether we are the wide-eyed children at the tender age of 9 or the wise elders filled with experience at 90—He delights in the sound of our voices and yearns to hear our voices. This truth should inspire boundless joy and comfort, reminding us that we are perpetually invited to communicate with Him, to lay our hearts bare before Him, and to relish in the loving dialogue that He cherishes. Glory to His name!

Let’s carefully explore in greater detail verse 13, particularly the evocative phrase, “O you who stay in the gardens.” This line signifies a deliberate progression of thought, creating a stair-step effect throughout the Song of Solomon. At the outset of Chapter 1, the bride expresses a poignant sense of unworthiness as she implores, “Do not look at me, for I have not kept my body.” In this moment, she lays bare her internal struggle, feeling spiritually neglected and unworthy of attention. She sees herself not as a carefully tended garden or a bountiful vineyard, but rather as a desolate landscape—barren and unkempt—pleading for Solomon to refrain from gazing upon her perceived flaws.

As her love for Solomon blossoms, characterized by His genuine affection and delight in her presence, she undergoes a transformative journey. This deepening connection inspires her to cultivate her garden—an allegory for her heart and spiritual life—infusing it with sweet-smelling, fragrant blooms. This nurturing process signifies her active engagement in spiritual growth, culminating in a lavish and vibrant garden that mirrors her enriched fellowship with her Savior.

In a moment of spiritual awakening and maturity, she invites Solomon to share in this flourishing space, and He responds with eagerness, cherishing their intimate communion. This interaction not only illustrates the beauty of their deepening relationship but also represents a broader mission; as she matures, she envisions the two of them exploring other gardens together. She dreams of reaching into the world beyond, engaging in soul-winning efforts to reclaim those who have wandered away and guiding them back to the comforting embrace of divine fellowship.

The Bridegroom’s call, “O you who stay in the gardens,” reveals an essential truth: it underscores the Lord’s recognition of those who possess a compassionate heart and are diligent in leading others to Him. The term “gardens” evokes the image of sacred spaces carefully guarded, nurtured, and spiritually protected—a depiction of the Lord’s garden where love, grace, and fellowship flourish.

“My companions are listening attentively for your voice.” As we ponder who the Bridegroom’s companions might be, we might initially envision the attending maidens of Jerusalem. These maidens could represent a collective of fellow believers who inhabit the same spiritual garden and share in the bride’s sacred journey. For instance, Psalm 45:14-15 eloquently describes the bride and the maidens, “In embroidered robes she is escorted to the king. Her attendants, the maidens of honor who follow her, are led before you. They are bubbling with joy as they walk in procession and enter the royal palace.” This imagery emphasizes community and unity within the faith, highlighting the joy of shared worship.

Alternatively, interpreting the companions as celestial figures introduces an intriguing perspective: the Bridegroom declares, “My companions listen attentively for your voice”; this might refer to the divine council—beings who exist in harmony with Christ, sharing in His nature, perfection, and glory. These companions stand ready, keenly attuned in the rich dialogue between believers and Christ, a cloud of witnesses embodying a spiritual community that reverently listens to the conversations taking place both privately and publicly. Particularly significant is the idea that they are eager to hear the Gospel preached within the congregation of saints, fulfilling the divine intention expressed in Ephesians 3:10: “the purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.”

This nuanced scriptural exploration enriches the understanding of the layers of meaning within this verse, emphasizing the dual significance of personal spiritual growth and the collaborative journey toward divine fellowship.

One compelling perspective is that the Hebrew word for ‘companions’ is ‘chaver,’ which carries rich meanings such as ‘associates,’ ‘friends,’ or ‘worshippers.’ This term evokes the idea of a profound bond among believers, illustrating that the Lord perceives them as more than mere followers; they are cherished companions with whom He shares His heart and intentions.

Jesus beautifully embodied this concept in His interactions with His disciples. He declared, “I no longer call you slaves, because a slave does not understand what his master is doing. But I have called you friends because I have revealed to you everything I heard from my Father” (John 15:15). In this poignant statement, Jesus signifies a transformative shift in their relationship, moving from one of servitude to genuine friendship. He emphasizes a loving trust in which mutual understanding and shared knowledge foster a deeper connection.

Appreciating the biblical significance of such relationships not only enhances our understanding of spiritual dynamics but also deepens our insights into the nature of the Bridegroom’s message. It beckons us to explore the intricate web of connections among believers, highlighting an intricate tapestry woven with love, support, and shared faith in God.

There are various avenues for interpreting this scriptural passage—be it literally, as a historical moment with other believers, or typologically, as a representation of profound spiritual truths. Regardless of the chosen lens, each interpretation reveals rich insights into the Bridegroom’s intentions and invites us to reflect on our roles as devoted companions of Christ and of each other in the journey of faith.

There is a beautifully evocative passage in the book of Malachi that reveals how attentively the Lord listens to the words spoken by His devoted followers. In this profound moment, God summons an angel to record in a scroll the names of those who honor Him through their heartfelt prayers and intimate conversations. “Then those who respected the Lord spoke to one another, and the Lord took notice. A scroll was prepared before Him, in which were recorded the names of those who respected the Lord and honored His name. ‘They will belong to me,’ says the Lord of Heaven’s Armies, ‘in the day when I prepare my own special property. I will spare them as a man spares his son who serves him.’” (Malachi 3:16-17). This illustrates the remarkable truth that each word and sentiment we express holds significant meaning in the eyes of God.

Given this understanding, it should come as no surprise that Jesus affirms the weight of our words. He states, “I tell you that on the day of judgment, people will give an account for every worthless word they speak. For by your words you will be justified, and by your words you will be condemned.” (Matthew 12:36-37). This declaration underscores the gravity of communication; our dialogue not only reflects our character but also shapes our destiny. The Lord is keenly attentive to the exchanges we have with one another, yet He longs for us to communicate directly with Him: “I hear what you are saying to your companions, you hear their voice, they hear your voice, but let me be the one to hear it.” His invitation is both tender and urgent: “Don’t merely discuss Me in the company of others; come, speak with Me directly. I yearn to hear your voice.”

In the Hebrew language, the term for ‘voice’ is ‘qol,’ encompassing a spectrum of sounds, even those that may not form clear words. This notion allows for a deeper appreciation of our relationship with God. The Apostle Paul beautifully expresses this when he writes, “In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will.” (Romans 8:26-27). This powerful message reminds us that even our unspoken thoughts and emotions are heard and understood by God.

Does the Lord hear our spoken words? Absolutely. Does He discern the innermost thoughts and desires of our hearts? Yes, He is deeply attuned to our feelings, recognizing the silent yearnings and fears we carry before we ever voice them. “Before they even call out, I will respond; while they are still speaking, I will hear.” (Isaiah 65:24). This reflects His profound willingness to engage in intimate dialogue with us, fostering a relationship that is both personal and profound.

The imagery of a loving relationship, filled with tenderness and longing, shines through as the Bridegroom speaks to His bride. Their connection embodies a passionate bond, marked by both ecstatic highs and challenging lows. In the Song of Solomon, we witness the ebb and flow of their romance. One notable instance occurs in Chapter 5 when the Bridegroom unexpectedly arrives, and the bride, comfortable and enveloped in the warmth of her bed, hesitates to welcome Him. Her momentary distraction creates a painful distance, illustrating how easily we can be sidetracked and miss opportunities for communion with God. This narrative echoes a familiar theme found in the heartwarming stories our grandmothers would tell, often concluding with the comforting phrase, “and they lived happily ever after.”

This dynamic mirrors the complexities of human relationships; even in times of disagreement, love can sometimes become subdued. Yet the key to healing lies in open communication. The plea from the Bridegroom resonates deeply: “Let me be the one to hear it.” He desires to hear our voices, our confessions, our joys, and our sorrows. “Open your mouth wide; I want to fill it,” conveys God’s eagerness to engage with us in heartfelt prayer, persuading us: “Call on me in prayer, and I will answer you. I will show you great and mysterious things that you still do not know about.” (Jeremiah 33:3).

Thus, God beckons us to recognize that our voices are precious to Him. “Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.” (Matthew 7:7-8). This emphasizes that our pursuit of Him is not just a request but an active engagement in a relationship.

Ultimately, the invitation remains: “I want to hear your voice.” As we accept this call, we find comfort and assurance in His promises: “And I will do whatever you ask in my name, so that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.” (John 14:13-14). These profound words reflect the closeness and warmth He desires in our relationship with Him, culminating in the hope that, like the Shulamite bride, we eagerly respond to His beckoning when He calls, sharing the deepest longings of our hearts. That’s a good way to end the book right there, but that is not all there is; there is more, and we will wait for the Shulamite bride’s final rejoinder in verse 14.

Almost with a gentle smile illuminating her face, she gracefully claims both the first and last word in Chapter 1, and now, in Chapter 8, she holds the final word of the entire book. Her heart is completely enraptured by her Bridegroom, her Solomon. While she commands the narrative’s opening and closing, it becomes evident as we traverse through this eloquent text that He out-loves, out-talks, and far surpasses her in steadfast loyalty and unwavering faithfulness at every turn. What is the secret to her profound love for Him? The answer is refreshingly simple: “We love because he loved us first” (1 John 4:19). In this divine relationship, He is the initiator, and we—much like her—are the eager responders to His boundless love.

Listen closely as she makes her heartfelt plea: “Make haste, my beloved!” This powerful command, ‘make haste,’ captured by the Hebrew word ‘barach,’ resonates throughout the Old Testament. Notably, this term appears 52 times, predominantly translating to “to flee” or “to run away.” Yet, in a singular, remarkable instance—right here in this verse—it is rendered as “make haste.” This imperative verb takes the form of a second-person singular active command, underscoring the urgency and passion behind her request: “Make haste, my beloved.”

To truly appreciate her fervent longing, it’s essential to recognize the audacity embedded in her words. She urges her beloved to come swiftly to her side, reflecting the boldness she has exhibited throughout the book. This echoes her earlier, fearless expressions of desire, such as in Chapter 1:2: “Oh, how I wish you would kiss me passionately! For your lovemaking is more delightful than wine.” In a similar vein, her invitation in Chapter 1:4a—“Draw me after you; let us hurry! May the king bring me into his bedroom chambers!”—demonstrates her unabashed yearning. Now, she tenderly implores her Bridegroom once more, “Hurry, my love, drop everything you’re doing, and come to me—‘make haste, my beloved.’”

This ardent request parallels the heartfelt call of the Church found in Revelation 22:20. Let’s draw a poignant comparison:

• “Make haste, my beloved!...” (Song of Solomon 8:14a) resonates harmoniously with the affirming words from Revelation,
• “…Yes, I am coming soon! Amen! Come, Lord Jesus!” (Revelation 22:20b).

When I came across opinions suggesting that this conclusion of the Song of Solomon is less than inspiring, I found myself profoundly unconvinced; to me, it is nothing short of brilliant. Her closing lines pulse with longing: “My darling, I need you; I want you; would you drop everything and come quickly to me? I yearn for you with every ounce of my being.” This prayerful cry harmonizes beautifully with the collective longing of the Spirit and the bride as they echo the prayer for Christ’s glorious return: “Even so, come, Lord Jesus.”

With the Holy Spirit residing within us, our lives become sacred temples of His presence. Together, we passionately proclaim, “Even so come.” Even the Holy Spirit joins in eager anticipation, fervently longing for Jesus to return, echoing our plea: “Make haste, my Beloved.” This yearning for a profound and intimate connection reverberates throughout scripture, capturing our deepest desire for an everlasting relationship with our Beloved.

Let’s delve deeper into the word “Beloved” one last time; it is elegantly rendered in Hebrew as “dod.” This term encapsulates not only a profound affection but also communicates the notion ‘to boil,’ evoking an image of passion so intense that it refuses to be subdued. As we revisit the verses, the Shulamite bride’s heartfelt declaration comes into sharper focus; she refers to her “darling Bridegroom,” Solomon—who serves as a profound symbol of Jesus, her Savior. The love she expresses is not merely an ordinary emotion; it is a fervent, searing love that burns brightly, unwavering through the trials and tribulations of life.

Her conviction echoes in her words: “I love you with every fiber of my being.” This declaration speaks to a commitment characterized by an unwavering ardor; it is a love that is neither cold nor lukewarm, superficial nor hypocritical. Instead, it is a genuine, passionate affection, much like the love that Paul describes in his teachings. In Romans 12:9-10, he exhorts his readers, “Love must be without hypocrisy. Abhor what is evil, cling to what is good. Be devoted to one another with mutual love, showing eagerness in honoring one another.” Here, Paul calls for a love that transcends mere emotional expression, grounded in sincerity and deep devotion.

Similarly, Peter reinforces this connection between love for Jesus and love for our fellow believers in 1 Peter 4:8: “Above all, keep your love for one another fervent, because love covers a multitude of sins.” This fervent love, deeply rooted in a relationship with Christ, compels believers to extend that same intensity and sincerity to their relationships with one another.

Throughout the Song of Solomon, the Shulamite bride calls her Bridegroom ‘beloved’ no less than 40 times. While the term may not always be translated as “beloved” in every instance, it consistently reflects the same Hebrew word ‘dod,’ reinforcing the depth of feeling and emotion associated with her love. This recurring usage highlights an impassioned love—one that seeks to honor, cherish, and intimately connect with the Beloved. It is a theme that resonates beautifully throughout this lyrical and evocative text, illuminating the essence of profound love.

“Make haste, my beloved! Be like a gazelle or a young stag on the mountains of spices.” Let’s take that one section at a time to gain a deeper understanding of what she is saying here. Other translations, like the King James Bible, describe ‘gazelle’ as a ‘roe’ or ‘roebuck.’ God created and loves animals. I am not an evolutionist, and I do not subscribe to Darwin’s theory of evolution of the species. I believe the Bible is the literal account of how we got here and of everything around us, things both visible and invisible, including God’s animal world. If you have doubts that God loves animals, read the book of Job, especially the last section where God speaks to Job. God uses 10-12 of His animals to teach Job lessons in wisdom, like the ostrich and the war-horse; many of these animals are living sermons within themselves. “Be like a gazelle or a young stag,” now a ‘doe’ is a young female deer, a ‘roe’ is masculine, a ‘young stag’ is masculine, Jesus is a man of men, He is the Son of God. “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” (John 3:16). She is comparing Him to a masculine gazelle (roe), or young stag. What is it about Solomon or Jesus that reminds her of a gazelle or young stag? Let’s take a look at that: they are beautiful, and graceful animals.

• Jesus is beautiful and desirable, the bride mentions this in Chapter 5:16: “His mouth is very sweet; he is totally desirable. This is my beloved! This is my companion, O maidens of Jerusalem!”
• Jesus is graceful. Psalm 45:2 describes Him this way: “You are the most handsome of the sons of men; grace is poured upon your lips; therefore, God has blessed you forever.”

There is something remarkable about the gazelle and the young stag: these animals are known for their spotless nature. They do not consume dead carrion left by the wayside, embodying purity in both their dietary habits and instincts. This pristine quality serves as a fitting metaphor for our Savior, as illustrated in Hebrews 4:15: “For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.” Jesus embodies purity, untouched by flaws or moral failings, exemplifying purity in every facet of His existence.

Moreover, these graceful animals are not just innocent; they also stand in stark defiance against their greatest threat, the snake. In the Holy Land, the serpent emerges as a formidable enemy of the gazelle and young stag, drawing a parallel to how the Devil challenges Christ. The warning in 1 Peter 5:8 echoes this urgency: “Be sober and alert. Your enemy, the Devil, like a roaring lion, is on the prowl looking for someone to devour.” Yet, in a profound act of divine triumph, Jesus confronted and ultimately destroyed the works of the Devil on the cross of Calvary two millennia ago.

What’s particularly fascinating is that, rather than retreating, gazelles and young stags take a bold stand against the snake. When threatened, they exhibit a fierce determination; stags will stomp on snakes, demonstrating an aggressive instinct to eliminate danger, especially when protecting their vulnerable young. This behavior parallels Christ’s confrontation with evil, as eloquently stated in Colossians 2:14-15: “He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us. He has taken it away by nailing it to the cross. Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.” Thus, profoundly, the gazelle and young stag symbolize a triumph over the serpent by literally crushing him under their hooves.

In addition to their bravery, gazelles and stags are renowned for their remarkable surefootedness. These agile creatures can effortlessly ascend steep, craggy mountains, showcasing an extraordinary ability to maintain balance on rocky inclines. Their uniquely designed hooves grip securely, allowing them to navigate treacherous paths that seem to defy gravity. Similarly, Jesus has never stumbled; He navigates the intricate pathways of our lives with unyielding confidence and security. As we walk with Him, we are enveloped in safety and assurance, undergoing a transformation that equips us to become equally surefooted, capable of traversing even the most daunting landscapes with elegance and grace.

Furthermore, gazelles and stags are characterized by their remarkable swiftness, embodying a dynamic agility that commands attention. This trait resonates powerfully with the longing expressed by the bride, where she earnestly implores her beloved, comparing Him to a gazelle or a young stag: “Make haste, my Beloved, hurry, I need you, be like a gazelle or a young stag, come quickly, come quickly.” This passionate appeal mirrors the prophetic assurance in Revelation 22, where Jesus promises, “Look, I am coming quickly.” Ultimately, He comes for His bride, embodying the urgency and eagerness that the gazelle and young stag represent through their swift, unwavering pursuit of safety, companionship, and love.

And now we turn our attention to the concluding prepositional phrase in the Song of Solomon—“…on the mountains of spices.” The Hebrew word for ‘mountains’ is ‘har,’ a term that resonates with significance. When this word is translated into Greek, it emerges as ‘Armageddon.’ Intriguingly, the Greek language lacks an ‘h’ sound, resulting in the word ‘Armageddon’ without its original phonetic element. This term is traditionally associated with the climactic battle in which Jesus will return to triumph over Israel’s enemies. However, contrary to popular belief, this monumental confrontation is not destined to unfold in the valley of Megiddo. Why is this the case? The answer lies in geographical realities: Megiddo is situated on a flat mesa, entirely devoid of the genuine mountains described in the Hebrew text.

To grasp the deeper significance of ‘mountains’ in this context, we must delve into the Hebrew text, particularly Isaiah 14:13, where the same Hebrew term is employed. In this instance, it does not refer to Megiddo; instead, it points toward the ‘Mount’ (har) of ‘assembly’ (mow.ed), situated in the sacred city of Jerusalem. The Greek transliteration, while influential, often obscures these profound meanings, making it challenging to convey the original intent. For more details on this topic, click here.

This final battle is far more than just a military clash for control of Jerusalem; it symbolizes a cosmic struggle—a grand conflict between the forces of good and evil. It represents a literal war of gods and men, a fierce contest for supremacy over God’s cosmic mountain, which is none other than His sacred dwelling place and divine garden.

Mountains serve as a recurring motif throughout the Song of Solomon, infusing the text with a rich tapestry of imagery. 

• For example, in the evocative line, “Be like a gazelle or young stag on the mountain of spices,” we encounter the Hebrew word for ‘spices’: ‘besem.’ This enchanting word appears five times throughout scripture, often evoking the essence of sweetness and beauty, commonly associated with delightful fragrances that tantalize the senses. Furthermore, the construct of mountains is woven into the fabric of the Song of Solomon on four distinct occasions.
• In Song of Solomon 2:8, we hear the heartfelt cry: “Listen! My lover is approaching! Look! Here he comes, leaping over the mountains, bounding over the hills!” In this imagery, the mountains symbolize the challenges and obstacles that we all face in life. The lover’s ability to leap gracefully over these difficulties illustrates the profound truth that there is no challenge He cannot surmount.
• In the poignant verse of Song of Solomon 2:17, the bride beseeches, “Until the dawn arrives and the shadows flee, turn, my beloved—be like a gazelle or a young stag on the mountain gorges.” The ‘gorges’ symbolize moments of separation, highlighting the emotional tumult that accompanies their distance from one another. Even in periods when He feels far away, she grapples with the bittersweet reality of longing, recognizing that true spiritual growth blossoms in these moments. Learning to love Him both in joyful communion and in the depths of solitude reflects the essence of spiritual maturity.
• Lastly, in the stirring invitation presented in Song of Solomon 4:8, the bride calls out: “Come with me from Lebanon, my bride; come with me from Lebanon. Descend from the crest of Amana, from the top of Senir, the summit of Hermon, from the lions’ dens and the mountain haunts of the leopards.” This powerful plea beckons the beloved to abandon worldly distractions and temptations—symbolized by the ‘mountains of leopards’—and instead seek refuge in the ‘mountains of the Savior.' 

When He returns, those mountains of spices will become a radiant symbol of the sweet reunion between the bride and her beloved; how magnificent it will be to behold our Lord Jesus.

Thus, it is no wonder that she ardently prays for Him to hasten His return. In a beautifully intertwined expression, the New Testament concludes with a similar longing: “The one who testifies to these things says, ‘Yes, I am coming soon!’ Amen! Come, Lord Jesus!” (Revelation 22:20). This shared anticipation bridges the timeless narratives of both the Song of Solomon and the final verses of Revelation, weaving together themes of love, longing, and the inevitable fulfillment of divine promise, and assurance of His imminent arrival.

Stephen Barnett