Expositor's Bible Commentary Commentary Colossians 1

In designating himself as “an apostle of Christ Jesus,” Paul gives his authority for writing. At its deepest level, an apostle (GK 693) denotes an authorized spokesman for God, one commissioned and empowered to act as his representative. Such is the meaning of the word when applied to the Twelve (e.g., Lk 6:13) and to Paul (see also comment on Php 2:25).

Timothy, who was with Paul at the time of writing and is here identified as a “brother” of Paul, was named as a matter of courtesy. He appears to have had no part in the actual writing of the book (cf. 4:18).

In the OT, holiness is ascribed not only to persons (Leviticus 20:7; 2 Kings 4:9; et al.), but also to places (Exodus 29:31; Leviticus 6:16, 26; et al.) and things (Exodus 28:2; Exodus 29:6; Numbers 5:17; et al.). This suggests that the root idea in “holy” (GK 41) is not excellence of character but dedication, the state of being set apart for the work and worship of God. The word “faithful” (GK 4412) implies not only that the addressees are believers, but they are also loyal to Christ, a quality especially appropriate for a church under fire.

“Brothers,” a term of affection used of Christians in every letter of Paul, calls attention to the intimacy of the fellowship of the Christian community. Despite their differences of culture, social status, and racial background, the Colossian believers are bound together by a common bond of love and thus constitute one spiritual family—all spiritually begotten by one Father. “In Christ” emphasizes the spiritual position of believers. They are united with Christ, joined to him as closely as limbs are joined to the body of which they are a part.

The greeting takes the form of a prayer for “grace and peace” to be given the readers. “Grace” (GK 5921) denotes the favor of God; Paul uses this word to express the essence of God’s saving activity in Christ. In our thinking, “peace” (GK 1645) usually suggests the absence of conflict. The NT concept, however, is richer and broader. It denotes wholeness or soundness and includes such ideas as prosperity, contentedness, and good relations with others.

Paul addresses his thanksgiving to God, thus recognizing that he is the one ultimately responsible for the virtues and graces of his people and for the success of the Gospel—both of which are mentioned in the verses that follow. God is identified as “the Father of our Lord Jesus Christ.” The God to whom we pray is the God whom Jesus Christ made known to us as our Father.

Verses 4–8 express the grounds and occasion of Paul’s thanksgiving. The apostle specifically mentions three things, the first being the good report that had come to him of the well-being of the Colossian Christians. His reference to “hearing” about their spiritual condition is in keeping with the fact that he had not personally visited Colosse (cf. 1:9; 2:1). The source of this information was probably Epaphras (cf. v.8), though we must not rule out the possibility that Paul’s reference includes other previous reports of the faith of the Colossians.

The triad of “faith” (v.4a), “love” (v.4b), and “hope” (v.5a) appears with some degree of frequency in Paul’s writings (e.g., Romans 5:2–5; 1 Corinthians 13:13; 1 Thessalonians 1:3; 1 Thessalonians 5:8). “Faith” (GK 4411), which is commitment to or trust in another person, is defined as being anchored “in Jesus Christ.” Theirs was a Christ-centered faith.

“Love” (GK 27) is the fruit of faith and the proof of its genuineness (cf. Galatians 5:6; James 2:14ff.). It means caring love, the love that counts no sacrifice too great for the one loved (cf. the verb used in Jn 3:16.) The Colossians’ love was expressed toward “all the saints,” i.e., toward all God’s people. Perhaps the apostle was contrasting the broad goodwill of the Colossian believers with the narrow exclusiveness of the heretical teachers.

“Hope” (GK 1828) is sometimes subjective (what a person feels; cf. Romans 5:2), sometimes objective (denoting what believers hope for; cf. Galatians 5:5; 1 Peter 1:3). Here it is the latter, referring to the glorious reward and future heavenly blessedness of God’s people. This hope is securely “stored up” for the Colossians in heaven, like a treasure. Moreover, their knowledge of hope came from hearing “the word of truth,” the Gospel that had come to them when Epaphras originally preached the Gospel to them and they were converted. That message seems to be contrasted tacitly with the more recent and heretical preaching of the Colossian errorists.

How does the word “hope” tie into this sentence? One possibility is that along with their faith and love, the Colossians’ hope gives a reason for Paul to be grateful. It is also possible, as in the NIV, to interpret hope as a ground for, or an incentive to, faith and love. Whatever construction one chooses, hope is a part of the total experience of the Colossians that Paul thanks God for.

Verses 4–8 express the grounds and occasion of Paul’s thanksgiving. The apostle specifically mentions three things, the first being the good report that had come to him of the well-being of the Colossian Christians. His reference to “hearing” about their spiritual condition is in keeping with the fact that he had not personally visited Colosse (cf. 1:9; 2:1). The source of this information was probably Epaphras (cf. v.8), though we must not rule out the possibility that Paul’s reference includes other previous reports of the faith of the Colossians.

The triad of “faith” (v.4a), “love” (v.4b), and “hope” (v.5a) appears with some degree of frequency in Paul’s writings (e.g., Romans 5:2–5; 1 Corinthians 13:13; 1 Thessalonians 1:3; 1 Thessalonians 5:8). “Faith” (GK 4411), which is commitment to or trust in another person, is defined as being anchored “in Jesus Christ.” Theirs was a Christ-centered faith.

“Love” (GK 27) is the fruit of faith and the proof of its genuineness (cf. Galatians 5:6; James 2:14ff.). It means caring love, the love that counts no sacrifice too great for the one loved (cf. the verb used in Jn 3:16.) The Colossians’ love was expressed toward “all the saints,” i.e., toward all God’s people. Perhaps the apostle was contrasting the broad goodwill of the Colossian believers with the narrow exclusiveness of the heretical teachers.

“Hope” (GK 1828) is sometimes subjective (what a person feels; cf. Romans 5:2), sometimes objective (denoting what believers hope for; cf. Galatians 5:5; 1 Peter 1:3). Here it is the latter, referring to the glorious reward and future heavenly blessedness of God’s people. This hope is securely “stored up” for the Colossians in heaven, like a treasure. Moreover, their knowledge of hope came from hearing “the word of truth,” the Gospel that had come to them when Epaphras originally preached the Gospel to them and they were converted. That message seems to be contrasted tacitly with the more recent and heretical preaching of the Colossian errorists.

How does the word “hope” tie into this sentence? One possibility is that along with their faith and love, the Colossians’ hope gives a reason for Paul to be grateful. It is also possible, as in the NIV, to interpret hope as a ground for, or an incentive to, faith and love. Whatever construction one chooses, hope is a part of the total experience of the Colossians that Paul thanks God for.