You Were At One Time Strangers And Enemies

“And you were at one time strangers and enemies in your minds as expressed through your evil deeds, but now he has reconciled you by his physical body through death to present you holy, without blemish, and blameless before him—” Colossians 1:21-22 NET.

As we commence our discussion today, let’s take a moment to briefly overview the two verses we will consider today. It’s important to remember that the Apostle Paul, under the guidance of the Holy Spirit, addresses the believers in the city of Colossae collectively, speaking in the plural. He starts by stating, “And you were at one time strangers.” The term “strangers” can also be understood as ‘alienated’ or ‘separated.’ This term derives from the Greek word ‘apallotrioō.’ The root word, ‘allotrios,’ which conveys the meanings of ‘foreign,’ ‘strange,’ or ‘belonging to another.’ Therefore, Paul highlights a significant truth about their past condition—that they were outsiders to God’s promises and covenants.

Continuing, Paul states, “And enemies in your minds as expressed through your evil deeds.” This emphasizes a profound connection between our thoughts and our actions; what we harbor in our minds inevitably influences how we behave. This idea resonates with the wisdom in Proverbs 23:7a (NKJV): “For as he thinks in his heart, so is he.” Our mindset shapes our character and, consequently, our deeds.

Moving forward, Paul asserts, “But now he has reconciled you by his physical body.” This remarkable statement invites us to ponder a profound truth: God manifested Himself in a tangible and real way through the physical incarnation of Christ Jesus. His presence was not abstract, spiritual, merely an illusion or ethereal; rather, it was a true physical embodiment, complete with flesh, blood, and bone, just like us.

Furthermore, Paul clarifies, “but now he has reconciled you by his physical body through death.” Here, he elaborates on how this reconciliation was made possible through Jesus’s sacrificial death. The term ‘reconciliation’ implies a restoration of a relationship, and this transformation occurred through what can be understood as an ‘exchange.’ This exchange is embodied in Jesus’s death on the cross, the pivotal moment of humanity’s redemption.

At this juncture, it’s imperative to address a critical question: Why did God choose to save us? What was His motivation for reconciling us to Himself? The answer is found in the latter portion of verse 22: “To present you holy, without blemish, and blameless before him.” Notice the specific intent here—Paul does not indicate that God’s goal is to present us holy, without blemish, and blameless before the entire world. While that may indeed be an aspect of our transformation, it was never God’s ultimate aim. Instead, the primary purpose is to present us as “blameless before Him,” signifying how we stand in His sight, which is how God sees us, blameless. That is paramount in the grand scheme of divine grace and purpose.

The two verses we are examining today contain profound, truly remarkable insights. Although I may not have uncovered this significance on my own, a commentary on these passages has illuminated some key points worth discussing.

The phrase “And you were at one time strangers and enemies in your minds” introduces a crucial contrast between our past and present states. The wording “at one time,” or “in times past,” or even “sometime”—depending on the translation—highlights a significant time marker. It emphasizes that there was a period in our lives when we found ourselves separated and alienated from God, particularly in our thoughts and attitudes.

However, the beauty of this narrative is that it doesn’t end with our past estrangement; it points us to our current reality, where we have been reconciled to God. This reconciliation is not just a one-time event relegated to history; rather, it implies a present, progressive state of being with ongoing ramifications.

In our previous discussion, we explored the meaning of “reconciled,” which signifies an exchange or a change in position. Jesus willingly took our place as sinners, shouldering the penalty for sin—death—thereby exchanging His pure and innocent life for ours. This monumental act allows us to stand blameless before God, restore our relationship with God the Father, and experience Jesus’s righteousness in our daily lives. As it is stated in 2 Corinthians 5:21, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.”

Furthermore, verse 22 of Colossians 1 elaborates on the intricate workings of this reconciliation, revealing the purposeful actions that led to our salvation. It not only details the mechanics behind our restoration but also outlines the ultimate goal of our lives as believers—living in harmony with God and reflecting the character of Christ in every aspect of our existence.

Together, these two verses extend far beyond mere theological statements; they pulse with meaning and significance, offering a comprehensive understanding of our identity in Christ. They can truly ignite a fervent excitement within us, filling our hearts with hope and purpose regarding the transformative power of our faith and the profound nature of our salvation. In contemplating these truths, we are reminded of the depth of God’s love and the incredible journey we are invited to undertake as we walk in the light of His grace.

Let’s take a closer look at the vocabulary used in this passage. Verse 21 begins with the phrase “and you,” which I previously noted represents a plural pronoun in the accusative form. Understanding this distinction is crucial; if it were in the subjective form, the focus would be on the subject of performing the action. However, in the accusative form, the emphasis shifts to the subject that receives the action of the verb. In this context, Jesus is presented as the reconciler; He has reconciled us to God, and we are presented as the recipients of that action.

The phrase “And you were at one time strangers” highlights a significant spiritual separation. Many translations use the term ‘alienated,’ indicating that we were at times very distant from God, both relationally and spiritually. This choice of words emphasizes the profound gulf that existed between God and humanity. To illustrate this separation, we might consider the stark contrasts: God is eternal, while we are merely mortal; He embodies holiness, while we are sinful; His nature is perfection, whereas we carry flaws; and critically, we were once alienated from His presence.

Furthermore, the use of the word “hostile” in this verse draws attention to our previous state of enmity with God. Some translations employ the term ‘enemies’ to convey this relationship. The Greek word for “hostile” is ‘echthros,’ which paints an even clearer picture, meaning ‘hated’ or ‘hateful,’ but it extends beyond mere passive animosity to describe an active hostility — we were categorically opposed to the things of God.

To dive deeper, the passage employs the Greek word ‘dianoia’ to refer to the “mind”, which encompasses not only our mental understanding but also our deep thought processes and discursive reasoning. This term combines ‘dia,’ meaning ‘through’ or ‘passing through,’ with ‘nous,’ which signifies ‘mind’ or ‘intellect.’ Together, they represent the deliberate mental effort involved in processing information and understanding the world around us.

Interestingly, this state of alienation and enmity is not indicative of God’s attitude towards us; rather, it reflects how we, in our flawed thinking, perceive ourselves as unworthy before a holy God. This is precisely why Paul often emphasizes the need for a renewed or transformed mind. He urges us in Romans 12:2, “Do not be conformed to this present world, but be transformed by the renewing of your mind.” (This transformation is essential so that we can) “test and approve what is the will of God—what is good and well-pleasing and perfect.”

The stark contrast between our past alienation and the profound love of God evokes awe and gratitude for His grace. Paul explicitly instructs us to actively “test and approve what is the will of God” through this ongoing renewal of the mind. It is vital to remember that although we may once have been estranged from Him in our minds, God harbors no hostility toward us. On the contrary, He demonstrates His tremendous love. As articulated in Romans 5:8, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” This declaration encapsulates the depth of God’s commitment to bridging the gap, restoring what was once separated. and inviting us into a transformative relationship filled with grace, redemption, and hope.

This is why Paul repeatedly emphasizes the necessity of a renewed or transformed mind throughout his letters. In Romans 12:2, he urges us not to conform to the patterns of this world, which can lead to deception and separation from God, but to seek transformation through the renewal of our minds. This transformation is not merely a change of thought but a radical reorientation of our understanding, enabling us to discern and embrace what is truly good, pleasing, and perfect according to God’s will.

We were ‘enemies in our minds as expressed through our evil deeds.’ The choice of the adjective ‘ponēros’ to describe evil illustrates the most extreme form of wickedness, emphasizing the deep moral corruption that stands in stark opposition to God and His inherent goodness. Within the Greek New Testament, two distinct words depict the concept of wickedness or evil: ‘kakos’ and ‘ponēros.’ The term ‘kakos’ is a milder descriptor, meaning something bad, evil, or worthless. In contrast, ‘ponēros’ embodies the active manifestation of evil itself. This type of evil is reminiscent of a malignant tumor; it does not just linger; it spreads aggressively. It doesn’t merely reside within an individual; rather, it extends its harmful influence to infect those around us—including family members, friends, colleagues, and even broader communities. Such evil is invariably spread through our “evil deeds,” which are rooted in a nature predisposed toward wrongdoing and hatred of God.

The Greek term for “deeds” or ‘works’ is ‘ergon,’ a word that also resonates in the English language as ‘energy.’ This connection highlights a concept of “wicked energies” that operate in the world—dynamic forces that not only drive individuals toward sin but also generate a ripple effect of widespread negativity, harm, and turmoil in their surroundings.

However, there is a turning point in this narrative. “But now he has reconciled…” is a statement Paul shares with the Colossians that serves as a declaration of hope. When he wrote this epistle, the recipients were most likely neophytes—new followers of the faith and still discovering the richness of spiritual truths... Many of them were either encountering the principles of Christianity for the first time or learning about faith through the guidance of Epaphras, their mentor in the faith.

In this context, Paul communicates to them a profound truth: they have been born again, a transformative experience that he refers to as reconciliation with God. This reconciliation, made possible through faith in Christ, signifies a remarkable shift in their spiritual status.

This concept of being reconciled signifies not merely a turn from a former state, but a radical new beginning. It conveys profound hope and encourages believers to trust fully in God’s transformative work within their lives. The act of reconciliation implies that, through Christ, they are not only restored in their relationship with God but also empowered to embrace a new way of living—one that reflects His goodness and righteousness. This shift from past wicked actions to a life of moral integrity and virtuous living exemplifies the profound grace and renewal available through Jesus Christ, paving the way for a life infused with purpose and aligned with divine will.

Do you truly embrace the reconciliation that God has extended to you in your own life? The reality is that, regardless of our personal thoughts or beliefs, you are God’s child, created in His image. This profound truth stands firm: God has made a way for every person to be reconciled to Him through the sacrificial death of His Son on the cross. This extraordinary act of love provides an open invitation for us to receive the same mercy that countless others throughout history have experienced. Through belief in the gift of reconciliation offered to us by Jesus, we can be drawn into a close, intimate relationship with our heavenly Father, free from the burdens of sin, guilt, and shame that often weigh heavily on our hearts.

When we understand the magnitude of this grace, we realize that our minds can be liberated from any sense of condemnation, as our access to God is not contingent upon our own merit or actions, but rather is a gracious gift bestowed upon us by God’s mercy. This means that we are not only welcomed into His presence but also adopted into His family, becoming sons and daughters of God Himself. This profound transformation offers us a new identity in Christ—one that is secure, cherished, and essential to God’s family dynamics.

In this new reality, we are invited to exchange feelings of inadequacy and unworthiness for a deep-rooted confidence born of being enveloped in His love. Once lost and spiritually dead in our sins due to our offenses against a holy and just God, we find ourselves recipients of His immense mercy. Even in our flawed humanity, God has not turned away from us. Instead, as Scripture beautifully illustrates, “But God, being rich in mercy, because of his great love with which he loved us, even though we were dead in offenses, made us alive together with Christ—by grace you are saved! —and he raised us together with him and seated us together with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus.” (Ephesians 2:4-7).

This powerful passage encapsulates the essence of the grace we receive, highlighting not only our adoption into God’s family but also the promise of our present standing and eternal significance, reminding us of the lavish kindness that awaits us now in His presence and for eternity. Embracing this truth fully allows us to live in the fullness of our new identity, confident in our place as treasured children of God, and experience the profound transformation that comes from knowing we are loved beyond measure.

To truly grasp how the Lord reconciled us to Himself, we need to delve into a powerful verse found in the Gospel of John, specifically John 14:6. In this verse, Jesus makes a profound declaration about His identity and role: “I am the way, and the truth, and the life. No one comes to the Father except through me.” This statement holds immense significance within Christian theology and offers critical insights into the nature of salvation. Notably, Jesus uses the definite article “the,” which points to the singularity of His claim as the sole pathway to God, rather than suggesting that He is just one of many possible avenues. It reinforces the idea that He embodies the ultimate route to divine reconciliation, firmly establishing His position as God in human form.

When Jesus speaks the words “I am,” He invokes the sacred divine name, unmistakably presenting Himself as both the means and the essence of truth and life. This is not merely a figurative statement; it serves as a direct affirmation of His divinity. By declaring Himself the only access point to the Father, Jesus is the gatekeeper, emphasizing that true reconciliation with God cannot occur apart from Him. The profound nature of this claim is echoed in Acts 4:12, which boldly states, “And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved.” This verse reinforces the necessity of Jesus in the salvific process, highlighting the weight of His unique position and authority.

Now, turning to the central question of how the Lord reconciled us to Himself, we find the answer intricately tied to His physical body. The Greek term for “body” is ‘sōma,’ derived from the verb ‘sōzō,’ which conveys meanings such as ‘to save,’ ‘to heal,’ ‘to rescue,’ or ‘to make whole.’ For Jesus to fulfill His divine mission as our Savior, He had to leave His exalted dwelling in Heaven, where He had existed as part of the Godhead, the Creator of all existence. The opening passage of Genesis 1:1 illustrates Jesus’ creative role. At the same time, the New Testament, particularly in the book of John, expounds upon the extraordinary mystery of the incarnation, declaring, “Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father” (John 1:14). The phrase “one and only” underscores the uniqueness of Jesus, emphasizing that He is unlike anyone else throughout human history.

In the early church, particularly in the Colossian community, some misguided teachers promoted the erroneous belief that Jesus lacked a physical body. They posited that although God had a Son who visited earth, this visitation was merely spiritual or illusory. However, both Paul and John energetically refute this false teaching, insisting that Jesus was indeed fully human, miraculously conceived by the Virgin Mary. The significance of His physical embodiment is monumental; through His very flesh, Jesus brought about our reconciliation to God.

The Greek word for “flesh,” ‘sarx,’ signifies His complete humanity. In Jesus, we find the extraordinary union of divine and human natures: He is the God-man, fully and authentically human while simultaneously being fully divine. For many, wrapping their minds around this complex truth can be challenging. He is known as the Son of God, yet we can also refer to Him as God the Son, manifest in human form. Without taking on human flesh, God could not have fulfilled the role of kinsman redeemer, a concept deeply rooted in the notion that one must be of the same family or lineage to be redeemed.

By assuming a human body, Jesus became “kin” or ‘family’ to us; He established a real and tangible connection with humanity, enabling Him to effect reconciliation through His physical death. This understanding reveals the beauty and depth of His sacrifice, emphasizing that while many might believe that Jesus’s exemplary sinless life and ethical teachings provide a sufficient foundation for righteousness, they fall short of the redemptive work required for salvation. His life, characterized by goodness and moral integrity, is indeed admirable, yet it is not enough to redeem us. It is through the sacrificial death of His sinless body that true reconciliation takes place. Reconciliation is an exchange. He exchanged His life for ours by His death. This crucial aspect means that our redemption is realized not merely through the life He lived, but significantly through the death He willingly endured, which restored us to a right relationship with the Father.

The Greek term for death, “thanatos,” may evoke a sense of familiarity for some, particularly when considering its literary and philosophical connotations. One significant exploration of this theme appears in the poem “Thanatopsis,” written by the American poet William Cullen Bryant and published in 1817, when he was just a teenager. This poignant work employs blank verse to meditate on mortality, presenting death not as a dreadful event to be feared but as a serene, harmonious return to the natural world. The title “Thanatopsis” itself is derived from Greek, meaning “a view of death,” highlighting the poem’s contemplative nature. It is frequently regarded as a seminal work in the American Romantic movement, which emphasized emotion, nature, and individualism. In this poem, Bryant offers a perspective on death that is striking in its secularism; there is no mention of God or an afterlife. Instead, he presents death as a natural transition—an inevitable conclusion to life that symbolizes our return to the earth from which we originated.

In stark contrast to Bryant’s secular naturalistic view, the phrase “the death of death in the death of Christ” is attributed to John Owen, a prominent 17th-century English Puritan theologian. This phrase serves as the title of his influential book, “Salus Electorum, Sanguis Jesu; or, The Death of Death in the Death of Christ,” published in 1648. In Owen’s theological framework, Christ’s death and subsequent resurrection signify a profound transformation: death is redefined not merely as a return to nature, but as the opening of the door to eternal life for those who embrace the Christian faith. According to this belief, Jesus’ sacrifice fundamentally alters the nature of death, offering a path to redemption and salvation.

The concept that “Born once, die twice; born twice, die once” also encapsulates this theological distinction. While this saying is most famously attributed to David Jeremiah, a contemporary Christian theologian and author, its foundational ideas have permeated Christian thought through the work of various religious leaders over the years. Notable figures such as Chuck Missler and Greg Laurie have echoed similar sentiments, which can also be traced back to the writings of Martin Luther. This belief suggests that spiritual rebirth—the experience of being “born again”—provides a means of escaping the finality typically associated with death, signifying a powerful intersection where Christian doctrine engages with the universal human experience of mortality.

We will only die once, because of the death of Jesus, which is the word reconciliation again, an exchange of His life for ours. And yes, the literal blood of Jesus does purify us from our sin. “But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin.” (1 John 1:7).

But why does this all matter? What is the underlying goal? Why does God extend His hand toward those of us who stray from His path, often drenched in disobedience and sin? What is the divine purpose behind this outreach, and what does God truly desire for us? Many among us have felt a significant separation from God in our minds before we came to Christ, becoming overly preoccupied with our own ways, desires, and distractions. In response, the Holy Spirit intervenes, gently drawing us toward Calvary, urging us to recognize our inherent need to see Jesus as the ultimate revelation of truth. It is through Jesus that we understand our identity as God’s beloved children.

Jesus serves as our bridge to forgiveness and redemption, allowing us to overcome the barriers sin has erected in our minds between ourselves and the Father. The incredible truth is that we are no longer estranged from Him; all sin that stains our lives—past, present, and future—has been addressed and purged through the sacrificial death of Jesus. He became our sin bearer, taking upon Himself the weight of our transgressions. As stated in Romans 10:9-10, “Because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and thus has righteousness, and with the mouth one confesses and thus has salvation.”

However, one might wonder: why must we endure this seemingly complicated and tedious process of redemption? Herein lies the answer: it is to “present you holy, without blemish, and blameless before him.”

The word “present” in this context derives from the Greek term ‘paristēmi,’ a compound word rich in meaning. The prefix ‘para’ connotes being beside or alongside, while ‘histēmi’ conveys the act of standing or presenting. Together, these elements illustrate a vivid image of bringing someone close, placing them in the sacred presence of our heavenly Father, or, as Paul has stated, offering oneself as a “living sacrifice” before God.

In the New Testament, this term often denotes dedicating one’s body or life to God, underscoring the importance of our approach to Him. God the Father desires for us to stand before Him as His sons and daughters, completely forgiven through Jesus. He wishes for us to be fully assured in our hearts and minds that nothing—absolutely nothing—can separate us and our connection to the Father’s love and mercy.

Through Christ, we are gifted a new identity; we are liberated from the crippling duality of separation that sin brings. Instead, we can now embrace the breathtaking reality of unity with the Father, fully acknowledging that He has always dwelt within us. In this beautiful truth, we discover oneness in Christ, intertwined in a relationship that transcends our shortcomings and reflects the grace and love of our heavenly Father.

To conclude our exploration of verse 22, it is essential to delve into three significant words: “holy, without blemish, and blameless.” Let us start with the term “holy.” In the original Greek, the word used is ‘hagios,’ which means “set apart” or “separated unto God.” This concept signifies a transformative transition from our former state of sin and estrangement from God to becoming a new creation in Christ. The breadth of what Paul communicates in this brief passage is profound. Initially, we were alienated from God, as if we were light-years away from His love and presence. However, through divine revelation, God made Himself known to us. At the cross, Jesus exchanged His life for ours, illustrating not only His love but also His desire to present us as sanctified—made holy—unto Himself. This process signifies a deepening relationship with the Father, inviting us to draw nearer to Him.

It is compelling that when Jesus reveals Himself to us, the Holy Spirit comes, indwells us, and initiates our sanctification. This journey towards holiness is not by our own doing; rather, it is God who deserves all the credit for the transformation that takes place within us through the work of the Holy Spirit. The ultimate purpose behind this divine intervention is to form us into His likeness. It is almost uncanny how the child of the Father begins to reflect the very nature and character of their Heavenly Father, a testament to this transformative journey.

Moving on to the second word in verse 22, “without blemish,” we encounter the Greek term ‘amōmos.’ This word is structured with the alpha primitive, or ‘a,’ signifying negation, paired with ‘mōmos,’ which conveys meanings such as spot, stain, scar, or blemish. The traditional interpretation in the King James Version speaks of being ‘unblameable’ or ‘unspotted,’ a state that can only be attained through reconciliation with Jesus. This grace-filled exchange allows us to recognize our new reality—a life marked by the grace of our heavenly Father and the powerful work of the indwelling Holy Spirit, who assures us this transformation is real.

The third crucial term we will explore is “blameless,” rendered in the King James Version as ‘unreprovable.’ The Greek word is ‘anenklētos,’ once again utilizing the alpha primitive for negation. The word can be broken down further into components: ‘ek’ meaning ‘out of’ or ‘away from,’ and ‘klētos,’ which refers to bringing a ‘charge’ or ‘accusation.’ Together, these elements describe someone free from any accusation, meaning that no charge can be substantiated against them. This aspect illustrates the beautiful truth that all our sins have been atoned for eternally by the sacrifice of Jesus. Our identity has undergone a radical change; we have transitioned from spiritual death to life. We are no longer defined as sinners; we are now recognized as sons and daughters of God the Father. This realization, however, does not imply that we are incapable of sinning. We remain human, subject to failings and weaknesses. Nevertheless, our core identity as beloved children of God remains intact. We are in an ongoing transformative process, with the Holy Spirit actively conforming us into the image of Christ Jesus, enabling us to emanate the fragrance (presence) of the Father in all we do.  

Herein is the difference: Once you genuinely taste and see for yourself the exquisite goodness of God, your perspective on everything else shifts dramatically, and you find yourself yearning for nothing less. Sin, once perceived as enticing, suddenly reveals itself as embodying death and decay, leaving a bitter taste rather than satisfaction. In stark contrast, the pursuit of the Father’s fragrance becomes increasingly alluring, drawing you closer to His presence, where you encounter life, boundless love, and profound mercy that fills the very depths of your soul.

Moreover, the nature of sin highlights a painful sense of separation, feelings we often fabricate in our minds as if it were a permanent state of being. Many individuals fall into the trap of believing this illusion, mistaking its shadowy whispers for truth. Yet, the authentic truth lies far beyond these deceptive notions. It is a powerful and compelling reality that reassures us: “for he has said, ‘I will never leave you, and I will never abandon you’” (Hebrews 13:5b). This promise serves as a nurturing salve to our hearts, reminding us that we are always enveloped in His presence, eternally supported and never deserted, regardless of the struggles we may face.

Lastly, let’s examine the phrase “before Him.” Here, the Father perceives us as holy, unblemished, and blameless, akin to a pure bride prepared for His Son. This transformation, achieved only through the work of the Holy Spirit, allows His character to manifest within us. Our human efforts could never attain such perfection. However, through the exchanged life of Christ residing in us, the Father sees His Son Jesus reflected in us—a continuous source of transformation that shapes us day by day. The term “before” in the concluding phrase “before Him” is represented in Greek as ‘katenōpion.’ This word conveys the idea of being directly in front of, in sight of, or in the presence of our heavenly Father. The term combines the preposition ‘kata’ (meaning ‘down’ or ‘against’) with ‘enōpion’ (meaning ‘in the face’ or ‘in the sight’), emphasizing our existence in the very presence of our heavenly Father under His all-seeing gaze. This concept of being before the Father encapsulates the intimate relationship we now share with Him through Jesus, continuously drawing us closer to the Father’s heart and enveloping us in His unfailing love.

Stephen Barnett