Quiz On Colossians Chapter 1

Read Colossians 1: 1

Read Colossians 1: 13

Read Colossians 1: 3

Read Colossians 1: 5

Read Colossians 1: 17

Read Colossians 1: 1

Read Colossians 1: 4

Read Colossians 1: 13

Read Colossians 1: 1

Read Colossians 1: 2

Read Colossians 1: 5

Read Colossians 1:9

Read Colossians 1: 3. Please note that the questions asked, "According to Colossians chapter 1...". Thus while either the Father or the Son may be thanked, in Colossians chapter 1, the Father is thanked. Pay attention to such descriptors during the written Examination.

Read Colossians 1: 8

Read Colossians 1: 7

Read Colossians 1: 2

Read Colossians 1: 16

Read Colossians 1: 4. Once again, note that the question directs the examinee to Colossians chapter 1. Thus while it is possible that the Colossians may have loved the poor and the destitute and possibly even all human beings, the letter to the Colossians does not record such love. It does record, however, that the Colossian believers had a 'love' for "all the saints".

Read Colossians 1: 9

From the Greek hágios, the word has to do with separation from the world and being set apart for God. Thus "saints" or "those who are holy" are not so because they have an intrinsic purity necessarily, but because God has sanctified them and set them apart for Himself. They now ought to chracterize this holiness by holy conduct which is also by the grace of God. This word is found in Colossians 1: 4.

Colossians 1: 5. Here the word 'hope' is not wishful thinking, or a desire or a longing that is yet to be fulfilled, or a possibility of what may or may not happen. It is along the lines of possession or procurring an inheritance. It is confidence in Christ. [The Bible Knowledge Commentary expounds this passage this way: Faith and love “spring from” (dia, lit., are “on account of”) “hope,” confidence in what God will do in the future. This confidence led to a greater trust in God and a deeper love for others. This confident expectation of Christ’s return, called “the blessed hope” (Titus 2:13), influences believers’ conduct (cf. 1Thessalonians 4:13-18; 1John 3:3).
This hope is stored up… in heaven because Christ, the essence of this hope, is there. Without Christ’s Ascension to heaven (Acts 1:10-11) and His present intercession there on behalf of believers (Hebrews 7:25; 1John 2:1), they would have no hope (cf. 1Corinthians 15:16-19). This message is the Word of truth (cf. Ephesians 1:13; 2Timothy 2:15; James 1:18), the gospel as Paul defines it here and elsewhere (cf. 1Corinthians 15:1-3; Romans 10:9-10).]

Read Colossians 1: 5

Read Colossians 1: 6

Several Greek words are translated "REDEMPTION" in the New Testament. The Greek word in Colossians 1: 14 is apolytrōsis(noun)which refers to "a buying back, a setting free by paying a ransom price". This same word also occurs in other places (see Romans 3:24; Romans 8:23; 1Corinthians 1:30; Ephesians 1:7, Ephesians 1:14; Ephesians 4:30; Hebrews 9:15; Hebrews 11:35 among other references). Other Greek words used for 'redemption' include agorazō(verb)which means "to buy, to purchase IN the market (or slave market)"; exagorazō(verb)which means "to buy out, to purchase OUT OF the market (or slave market)". The Old Testament also carries the idea of the "kinsman redeemer" (example: Boaz as kinsman redeemer to Ruth). The theological idea of "redemption" therefore includes the sacrifice of Christ as the ransom paid to buy us IN and OUT OF the marketplace of the slavery of sin. He has thus procurred our REDEMPTION and is the Kinsman Redeemer because he donned flesh (humanity) to do so.
The theological idea of JUSTIFICATION refers to a forensic declaration of acquittal, thus a declaration of "not guilty" because of the believer having been clothed with Chrisr's righteousness. SANCTIFICATION involves the idea that Christ has separated us for Himself and He purifies us on an ongoing basis. PROPITIATION includes the idea of Christ's sacrifice satisfying God's righteous requirements and appeasing His anger.

[Easton's Bible Dictionary highlights the differences between 'Propitiation', 'Expiation' and 'Atonement' as follows: "The meaning of the word [Atonement] is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.
But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offenses (Exodus 32:30; Leviticus 4:26; Leviticus 5:16; Numbers 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.
By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word “satisfaction,” the word used by the theologians of the Reformation, is to be preferred to the word “atonement.” Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men."]

Agape in the New Testament constitutes a selfless, sacrificial love that has the best interest of its object in mind. Thus it seeks that which its object needs, rather than what the object wants. It is not merely based on feelings. God's love towards us was "while we were yet sinners". [The Complete Word Study Dictionary puts it this way: "agápē; gen. agápēs, fem. noun from agapáō (G25), to love. Love, affectionate regard, goodwill, benevolence. With reference to God's love, it is God's willful direction toward man. It involves God doing what He knows is best for man and not necessarily what man desires. For example, John 3:16 states, "For God so loved [ēgápēsen] the world, that he gave." What did He give? Not what man wanted, but what God knew man needed, i.e., His Son to bring forgiveness to man."]