Charles Ellicott Commentary Colossians 1

Timotheus our brother.—Except in the mention of Timotheus (as in the other Epistles of the captivity; Philemon 1:1), the salutation is almost verbally coincident with the opening of the Epistle to the Ephesians (see the note there). The mention of Timotheus here, and the omission of his name there, mark the difference in character between the two Epistles. In a special Epistle like this, Timotheus would be joined with St. Paul as usual. In a general Epistle to the churches of Asia, the Apostle alone could rightly speak.

From God our Father and the Lord Jesus Christ.—The best manuscripts show here, that the salutation should run simply “from God the Father,” thus varying from St. Paul’s otherwise universal phraseology. Such variation can hardly be accidental.

Could it have been suggested to St. Paul’s mind, in connection with his special desire to emphasize the true Godhead of Christ, so obvious in this Epistle, by an instinctive reluctance to use in this case any phrase, however customary with him, which might even seem to distinguish His nature from the Godhead? It is certainly notable that in the true reading of Colossians 2:2 Christ is called “the mystery of God, even the Father”—a unique and remarkable expression, which marks a preparation for the full understanding of the teaching of our Lord, “He that hath seen Me hath seen the Father” (John 14:9).

On verses 3-4:

Compare to Ephesians 1:15-16, where there is an almost exact verbal coincidence. Whatever the force of the words “having heard of your faith” may be in that context, here they clearly harmonize with many indications that the Colossian Church, though well known to St. Paul, was not known to him personally.

On verses 3-8:

In this expression of St. Paul’s thanksgiving for them, there is, as usual, a distinctive correspondence to their circumstances. They had been full of faith, love, and hope, the fruit of a true gospel preached by Epaphras. Now, there was a fear that they might be beguiled from it, although that fear had obviously not yet been realized, as had formerly been the case with the Galatians. Therefore, St. Paul emphasized their hearing, knowing, and learning the truth, and the faithfulness of Epaphras as a minister of Christ.

For the hope which is laid up for you in heaven.—The union of hope with faith and love is natural enough. Compare the fuller expression of 1 Thessalonians 1:3, your work of faith, and labour of love, and patience of hope. But the place assigned to hope in this passage is notable. “For the hope” is really “on account of the hope.”

Hence faith and love are spoken of, not merely as leading up to hope, but as being actually kindled by it. Similarly in Ephesians 1:18 we find that, while faith and love are taken for granted, there is a special prayer that they may be enlightened to know the hope of His calling as the one thing yet needful. The prominence given to the thought of “the heavenly places” in the Epistles of the captivity, and therefore to Christ in heaven, even more than to Christ risen, is evident to any careful student. Accordingly, the hope, which is the instinct of perfection in man, and which becomes realization of heaven in the Christian, naturally comes out with corresponding emphasis.

You heard before.—That is, at their first conversion. There is an implied warning against the new doctrines, which are more fully noticed in the next chapter.

The truth of the gospel.—This expression is emphatic. It refers to the gospel, not chiefly as a message of graciousness and mercy, but rather as a revelation of eternal truths, itself changeless as the truth it reveals. There is a corresponding emphasis, but stronger still, in St. John. (See, for example, 1 John 2:27; 1 John 5:20; 2 John 1:1–4; 3 John 1:2–3.) The gospel was now winning its way to supremacy over civilized thought. Hence the need of warning against the sudden growth of wild speculations, contrasted with the unchanging simplicity of its main truths.

Which has come to you . . .—There is much variety of reading here, but the text followed by our version is certainly incorrect. The probable reading is, which has come to you, just as in all the world it is now bringing forth fruit and growing, as it also does in you.

In this sentence there are two lessons implied. First, the universality of the gospel, in which it stands contrasted, as with all local and national religions, whether of Judaism or of Paganism, so also with the secret doctrines of Gnostic speculation, intelligible only to the initiated few. Next, the test of its reality both by practical fruit of action, and by the spiritual growth connected with it. In relation to the former, faith without works is dead; in relation to the other it is “imperfect,” needing to be developed into maturity (James 2:20, 2:22).

Both these lessons were evidently needed, in consequence of the appearance at Colossae of the occult mysticism and the impractical speculation noted in Colossians 2:8, 2:10, 2:18. But the Church itself was still faithful. Hence the last words, as it also does in you, turning back again to Colossae in particular, are an insertion of kindly courtesy—one of the insertions of apparent afterthought not infrequent in St. Paul’s Epistles—intended to show that the implied warning is by no means a condemnation.