Chapter 1 Colossians 1:1–8

Literary Context

As in a number of Paul’s earlier letters, Colossians begins with the identification of its author, coauthor, recipients, and a brief greeting (1:1–2). This introduction not only highlights Paul’s authority as an apostle of Christ Jesus; it also points to the public nature of the letter from two leaders to the believers in the church at Colossae. The references to Christ Jesus and God’s will also locate the present concerns within the wider salvation-historical plan of God.

It has often been claimed that Paul follows typical Hellenistic epistolary practice in his inclusion of an opening thanksgiving section (1:3–8) in many of his letters, and these sections focus on the epistolary situation: “to introduce the main theme of the letter.”1 It is true that such sections provide a preview of the theological emphases of these letters. In the case of Colossians, this one highlights important themes such as “faith in Christ Jesus” (v. 4), “hope stored up … in heaven” (v. 5), “the gospel” (v. 5), and “love” (v. 8).

It is unclear, however, if such a function is dictated by the convention of the epistolary form. Subsequent studies on the Hellenistic epistolary form have questioned the existence of a typical “thanksgiving section” in Hellenistic papyrus letters.2 While “health wishes” are often found, the lack of the explicit note of “thanksgiving” in most of these letters argues against seeing thanksgiving in a formulaic or conventional way.3 An assumption that Paul is here simply following contemporary epistolary form distracts the readers from noticing the significance of the theme of thanksgiving throughout this letter (cf. 1:12; 2:6–7; 3:15–17; 4:2).4

This thanksgiving section (1:3–8) is closely related to the prayer report that follows (1:9–14). Both are indirect speeches addressed to God, and in both one finds the introduction to significant themes throughout the rest of this letter. Moreover, both sections point to the acts of God among his people. The focus of the two sections is slightly different, however. The thanksgiving section, comprised of one long sentence, focuses on the power of the gospel among the believers in Colossae, while the prayer report highlights the need to act in a way consistent with the knowledge that the gospel has imparted. The similarities in form and content between the two sections have led some to conclude that they should be considered one section.5 The parallel ideas between the two sections do, however, point to the existence of two independent, though related, semantic units (see Literary Context on 1:9–14 for more on the prayer report).

I. Opening Greetings (1:1–2)
II. Continuous Work of the Father (1:3–14)
1. A. Thanksgiving (1:3–8)
2. B. Intercession for the Colossians (1:9–14)
III. Climactic Work of the Son (1:15–23)

Main Idea

After the opening greetings, the thanksgiving section highlights the centrality of the gospel of Christ Jesus. This gospel points to the hope stored up in heaven, and such hope enables the believers to express their faith in Christ and their love for others.

Translation

Structure

Paul begins not only by identifying himself as an “apostle” (v. 1b), but also by clarifying the source of his calling (v. 1c). The prepositional phrase “by the will of God” presupposes a verbal idea embedded in the title “apostle” (i.e., “to send, to choose”). Together with Timothy (v. 1d), Paul addresses the believers in Colossae. As in his self-identification, Paul also identifies those in Colossae by means of their relationship with Christ (v. 2b).

The thanksgiving prayer is addressed to “God the Father” (v. 3a-b), but the christological focus in this prayer cannot be missed (cf. vv. 3d, 4a, 7c). The basis of the prayer, as expressed by the causal participle “because we have heard” (ἀκούσαντες),6 points to the “love” and “faith” manifested in the lives of the believers in Colossae. Unlike elsewhere in Paul where the triad of “love,” “faith,” and “hope” is expressed in parallel terms (cf. 1 Cor 13:13), here the “hope” that is stored up for the saints in heaven (v. 5a) forms the basis of the “love” and “faith” manifested in the lives of the believers. This paves the way for the later emphasis on the eschatological hope of believers (1:23, 27; cf. 3:4).

In explaining the “hope,” Paul introduces the significance and power of the “gospel” (v. 5b). Though tucked in a series of subordinate clauses, the “gospel” becomes the focus for the rest of this thanksgiving section. This “gospel” is portrayed as an active and powerful agent that has “come” to the Colossians (v. 6a), and it is “bearing fruit and growing” among the Colossians (v. 6c) as it is elsewhere in the world (v. 6b). The concluding note introduces Epaphras, the one who brought the gospel to those in Colossae (v. 7) and who had reported to Paul and his coworkers the situation in the church at Colossae (v. 8).

Exegetical Outline

I. Opening Greetings (1:1–2)
II. Thanksgiving for the Continuous Work of the Father (1:3–8)
1. A. Occasion for the prayer (1:3)
2. B. Faith and love manifested in the lives of the recipients (1:4)
3. C. Basis of their faith and love (1:5–6)
  1. 1. Hope stored up in heaven (1:5a)
  2. 2. Hope as expressed in the powerful gospel (1:5b–6)
4. D. Role of Epaphras (1:7–8)
  1. 1. Messenger of the gospel (1:7)
  2. 2. Reporter of the situation in Colossae (1:8)

Explanation of the Text

1:1 Paul, an apostle of Christ Jesus, by the will of God, and Timothy, our brother (Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ καὶ Τιμόθεος ὁ ἀδελφός). Paul begins this letter by identifying himself and his coauthor. The name “Paul” is likely his Hellenistic cognomen, one that is known among the Gentile churches. From Acts, one also learns of his Jewish name, Saul (e.g., Acts 7:58; 8:1; 9:1; 11:25). While an “apostle” (ἀπόστολος) can be merely a “messenger” (2 Cor 8:23; Phil 2:25), in letter openings (Rom 1:1; 1 Cor 1:1; 2 Cor 1:1; Gal 1:1; Eph 1:1; 1 Tim 1:1; 2 Tim 1:1; Titus 1:1) and elsewhere when Paul refers to himself (Rom 11:13; 1 Cor 9:1–2; 15:9; 1 Tim 2:7), this word functions as a title that points to his special position in the plan of God. By identifying himself as an “apostle,” Paul is not simply explaining his mission as an “apostle to the Gentiles” (Rom 11:13; Gal 2:8); he is also drawing attention to his special status as one who speaks for Christ.7 This also reflects the Greco-Roman context in which envoys represent and carry the authority of the one who sent them.8 The following phrase, “of Christ Jesus,” points to the authority of the risen Lord, and Paul’s unique role is also highlighted in a later section of this letter (1:24–2:5).

The genitival construction “of Christ Jesus” (Χριστοῦ Ἰησοῦ) is best taken as a genitive of relationship.9 This phrase is especially significant in this letter where the supremacy of Christ is the foundation of Paul’s response to those who distract the Colossians from the true gospel.10 The word order “Christ Jesus,” instead of “Jesus Christ,” seems of no significant theological value since in v. 3 and in the openings of some of his letters (Gal 1:1; 1 Thess 1:1; 2 Thess 1:1) Paul uses “Jesus Christ” instead.11

“By the will of God” (διὰ θελήματος θεοῦ) presupposes a verbal idea behind the previous semantic unit. Embedded in the noun “apostle” is the idea of “sending” (ἀποστέλλω), and Paul explicitly noted in 1 Cor 1:17 that Christ “sent” him to preach the gospel. Paul’s identity as an apostle cannot be separated from his Damascus experience when he became Christ’s “chosen instrument” in the gospel ministry (Acts 9:15; cf. 22:14–15; 26:17–18). In this context, this phrase highlights God’s role behind Paul’s ministry, and thus authenticates the gospel he preaches.12

“Timothy” accompanied Paul in his missionary journeys (cf. Acts 16:1–3; 17:14; 18:5; 19:22), and he was likely converted by Paul (cf. 1 Tim 1:2). His name also appears in the introductory salutations of 2 Corinthians, Philippians, 1 and 2 Thessalonians, and Philemon. Such inclusion can be explained in two ways. First, because he is mentioned in three of Paul’s four “prison letters,” he was likely present with Paul during his Roman imprisonment. Second, in the case of Colossians, Paul’s own signature at the end of this letter (4:18) may imply that he employs a secretary for the writing of the rest of the letter. If so, Timothy may have served as his secretary.13 This is further supported by the fact that Timothy has had no prior contact with the church at Colossae. His appearance in this salutation therefore points to his specific role in the composition of the letter.14

The translation “our brother” (ὁ ἀδελφός) takes the article (ὁ) as implying the first person plural pronoun, “our.”15 Unlike 1 Thess 3:2, where Timothy is explicitly called “our brother” (τὸν ἀδελφὸν ἡμῶν), the absence of the personal pronoun here may point to the use of the term “brother” in an absolute sense as a title, “the brother.”16 This would explain the absence of the pronoun whenever a cosender is called a “brother” in salutations of Pauline letters. “Brother,” then, may function as a title as “apostle” does.17

1:2 To the saints at Colossae, the faithful brothers in Christ: Grace to you and peace from God our Father (τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν). Paul locates his audience in their geographical and theological locations. We begin by exploring the relationship between “saints” (ἁγίοις) and “faithful” (πιστοῖς). At issue is whether ἁγίοις should be rendered simply as an adjectival modifier (“holy”) or as a substantive adjective (“saints”). Grammatically, it may appear to be more natural to take both words as adjectival modifiers with “brothers” (ἀδελφοῖς): “to the holy and faithful brothers.” The single article (τοῖς) may point to the two adjectives as modifying a single entity, and elsewhere in Colossians Paul exhorts the Colossians to be “holy” (1:22; 3:12).18

Nevertheless, in light of the use of this term in other Pauline salutations (Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Eph 1:1; Phil 1:1), it seems best to take this adjective in a substantive sense: “To the saints and faithful brothers and sisters” (NRSV; cf. NET, NLT, TNIV).19 This substantival sense is supported by a number of other passages in Colossians (1:4, 12, 26). Even in 3:12, where the Colossians are described as “holy” (ἅγιοι), this adjective is used to explain their status as the “elect of God” (ἐκλεκτοὶ τοῦ θεοῦ), a phrase that explains what it means to be “saints” in the traditions of Israel (cf. Exod 22:30 LXX). Taking the word in a substantival sense also means that the conjunction (καί) that connects the two parts should be taken epexegetically: “To the saints at Colossae, [that is,] the faithful brothers in Christ.”

To call the believers in Colossae “saints” is to remind them of their status as those who have been transferred to the “kingdom of his beloved Son” (1:13). This paves the way for Paul’s argument that additional ascetic practices will not contribute to their status in the presence of God (2:16–23). To call them “faithful” also reminds them to be faithful to the gospel they have received (2:6). In this letter, Paul will mention three individuals as models of “faithful” brothers: Epaphras, Tychicus, and Onesimus (1:7; 4:7, 9).

The parallel phrases “at Colossae … in Christ” (ἐν Κολοσσαῖς … ἐν Χριστῷ) pave the way for the theological topography constructed in the body of Paul’s argument. Historically and geographically, the recipients are “at Colossae,” which Herodotus claimed to be “a great city in Phrygia” (Hist. 7.30.1) in the fifth century BC. In the Roman imperial period, however, its status and significance are unclear. A passage from Strabo (Georg. 12.8.13) seems to group Colossae with other neighboring small cities like Aphrodisias, although a lacuna in the text questions the certainty of this reading. It is clear, however, that Colossae could no longer compete with Laodicea, a major city of the Lycus Valley eleven miles NW of it. This also explains the references to Laodicea in this letter (2:1; 4:13, 15, 16). There is also evidence of the relative inferior status of Colossae even when compared to Aphrodisias, a city that boasted a significant imperial cult dedicated “To Aphrodite, the Divine Augustus and the People.”20

Equally important is Paul’s identification of the Colossians as being “in Christ.” First, while “saints” points to God’s elect and “brothers” to the new identity within the family of God, “in Christ” highlights the new identity of this people of God under the lordship of Christ. No longer are God’s people defined by their blood relationship with their own kin; their identity is now rooted in Christ. Second, the “in Christ” formula paves the way for Paul’s discussion of the sufficiency of the work of Christ (cf. 1:27–28). The only criterion through which one’s spiritual status can be measured is Christ and Christ alone. Third, the parallel construction “at Colossae” and “in Christ” points further to the spatial significance of the “in Christ” formula. In 3:1–4, the recipients are reminded that they have been raised with Christ, the one “seated at the right hand of God” (3:1). Seeking “the things above,” (3:1) therefore, is not to be understood as the search for additional fulfillment through spiritual exercises; rather, it is to focus on Christ, the one who has accomplished all.21

As in Paul’s other letters, his greeting is adapted from contemporary Hellenistic epistolary practices. The implied verb “may … be” (εἴη) is often missing in this formulaic greeting, as it is often so in Hellenistic letters.22 A typical greeting in Hellenistic letters contains a word of greeting and a health wish, with or without the note of prayer. Paul here substitutes the typical Greek word for “greetings” (χαίρειν) with “grace” (χάρις), a significant theological term in his own writings. Jewish letters often contain a prayer of peace as well,23 and “peace” (εἰρήνη) here reflects such a practice. For Paul, “grace” and “peace” are not merely subjective experiences of kindness and tranquility; rather, they point to the powerful salvific work of God through Christ, (e.g., Rom 3:24; 5:17) and the reconciliation that is already promised for the eschatological era (e.g., Rom 5:1; Eph 2:14–18; cf. Isa 52:7; 57:2). Here, Paul again reminds his audience of the foundational significance of the gospel.

The absence of the expected “and our Lord Jesus Christ” has prompted some early scribes to insert this phrase into the text. Most commentators find this omission puzzling,24 although some have suggested that Paul is reserving this phrase for the next verse.25 The parallel in 1 Thess 1:1 may further support this reading when Paul’s greeting is simply “Grace and peace to you,” whereas “God the Father and the Lord Jesus Christ” already appeared in the previous clause when describing the church of the Thessalonians.

1:3 We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you (Εὐχαριστοῦμεν τῷ θεῷ πατρὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι). Paul now begins a lengthy thanksgiving section (vv. 3–8). The principal verb “we give thanks” (εὐχαριστοῦμεν) is following by a participle (“when we pray,” προσευχόμενοι). The plural “we” could be an “epistolary plural,” where the verb refers to Paul himself,26 but the switch back to the singular in 1:23 suggests this is not the case. Most commentators see both Paul and Timothy as the subject of this verb, but it remains puzzling as to why the singular form of the verb is used elsewhere, even when Timothy (among others) is listed as a cosender of the letter (cf. 1 Cor 1:1, 4; Phil 1:1, 3; Phlm 1, 4).27 With this plural verb, it is at least possible that Paul intends to include his other coworkers as well as witnesses to the work of God among the believers in Colossae. The reference to the work of the gospel in “the whole world” (v. 6) may lend credence to this reading.

“Always” (πάντοτε) can modify either “we … give thanks” or “when we pray.” In light of other Pauline introductory thanksgivings (1 Cor 1:4; 1 Thess 1:2; 2 Thess 1:3; Phlm 4; cf. 2 Thess 2:13), it seems likely that it modifies the former. In Col 3:17, Paul will explain what it means to give thanks to God always, and this in turn supports our reading here: “whatever you do in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.” That this phrase points to the meaning of “always give thanks” is confirmed by the parallel in Eph 5:20: “always [πάντοτε] giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.”

In Paul, thanksgiving is always directed toward God. In line with the OT heritage, this is an act of praise and confession when the mighty acts of God among his people are remembered (cf. Pss 35:18; 100:4; 109:30).28 It is proper, therefore, for Paul to offer such thanks to God when he prays for the Colossians. Instead of the modern understanding of thanksgiving as a private sentiment, such an act of praise “seeks to persuade others to acknowledge the deeds of God.”29 As a public act of praise, the content of this thanksgiving prayer draws attention to their “faith” and “love” (v. 4), but the focus is quickly shifted to the power of the gospel in the lives of these believers (v. 6). After all, God alone is the proper object of thanksgiving and worship.

“Our Lord Jesus Christ” (τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ) is an important formula in both Pauline letters and early Christianity. Variations of this formula include “Jesus Christ our Lord” (e.g., Rom 1:4; 1 Cor 1:9), “Christ Jesus our Lord” (e.g., 1 Tim 1:2; 2 Tim 1:2), and “the Lord Jesus Christ” (e.g., Gal 1:3; Eph 1:2; Phil 1:2). In early Christian proclamation, one finds the confession that “God has made this Jesus, whom you crucified, both Lord and Messiah” (Acts 2:36). The frequent appearance of this title in the openings of Paul’s letters may reflect a common liturgical usage (cf. 1 Cor 12:3) that points to Jesus’ identity as that of his Father (cf. 1 Cor 8:6). In Colossians, the lordship of Christ is repeatedly affirmed (1:10; 2:6; 3:13, 17, 18, 20, 22, 23, 24; 4:1, 7, 17), and the identity of this Jesus is closely tied with God his “Father” (cf. 1:15–20). To reaffirm the significance of this confession in the lives of the believers is precisely the purpose of this letter (cf. 2:6–7).

1:4 Because we have heard of your faith in Christ Jesus and the love that you have for all the saints (ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους). With a causal circumstantial participle (“because we have heard,” ἀκούσαντες), Paul provides the basis of thanksgiving. Although the verb “to hear” can take a genitive object, here it takes an accusative with no apparent difference in meaning.30

“Faith” (τὴν πίστιν) points to the trust in and acceptance of Jesus Christ and his gospel. It is not, however, a virtue about which one can boast. Paul is insistent that faith itself is an act of God, one that enables believers to witness the power of the gospel in one’s life (2:12; cf. Rom 5:1–2). In this thanksgiving section, the active role of the gospel is explicitly noted, as such a gospel is solely capable and responsible for “bearing fruit and growing” among the Colossians (v. 6). It has been noted that “in” (ἐν) indicates that “Christ Jesus” refers to “the sphere rather than the object of the faith.”31 While the objective sense should not be completely ruled out (cf. 2:5), the use of “in” does point to “Christ Jesus” as the sphere within which faith finds its true fulfillment.

In reference to “love” (τὴν ἀγάπην), however, the preposition “for” (εἰς) clearly points to “all the saints” as the indirect object of the verb “you have.” If Paul had intended to highlight the parallelism between their “faith” and “love,” he could have written “your love in the Spirit,” as he does in v. 8. The fact that only the “love” of these believers is mentioned in v. 8 encourages some to take the “and” (καί) in this verse in an epexegetical sense,32 and the lack of parallelism between these two phrases may further support this reading: “because we have heard of your faith in Christ Jesus, a faith that is expressed in the love that you have for all the saints.”33 This focus on the “faith” in the sphere of Christ Jesus paves the way for Paul’s repeated emphasis that the Colossians should stand firm in their “faith” (1:23; 2:5, 7). “Love,” by contrast, is the “perfect bond” manifested in those who hold firm to this “faith” (3:14).

“All the saints” refers to all the believers. As in v. 2, “saints” (ἅγιοι) does not point to the moral achievements of a selected group of believers but to those who are the elect of God. Some have therefore preferred simply to render this phrase “all of God’s people” (NLT). The idea of “holiness” is important, however, though not as an attribute of believers; it refers to the accomplished work of Christ; who died on the cross: “now he has reconciled you in his body of flesh through death, in order to present you holy [ἁγίους], without blemish, and blameless before him” (1:22). It is tempting to see the all-inclusive “all the saints” as anticipating the arguments against a certain type of elitism among the false teachers (2:16–23; cf. 3:11), but the phrase often appears in Paul’s writings, especially the prison letters, so it is better understood in a nonpolemical way as a general reference to believers (cf. Eph 1:15; 3:18; 6:18; Phil 1:1; 4:21, 22; Phlm 5).

1:5a On account of the hope stored up for you in heaven (διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς). Paul now turns to the basis of the “faith” and “love” of the Colossians. The mentioning of “hope” (τὴν ἐλπίδα) completes the triad of “love,” “faith,” and “hope” (cf. Rom 5:1–5; 1 Cor 13:13; 1 Thess 1:3; 5:8). The origin of this triad is unclear, and its use is not limited to Paul (Heb 10:22–24; 1 Pet 1:21–22).34 For Paul, “faith” is often understood as the foundation of “hope” (Rom 5:2; Gal 5:5) and “love” (1 Cor 13:2; 1 Tim 1:5), and when all three terms appear together the focus is often on the social manifestation of the gospel message (1 Cor 13:13; 1 Thess 1:3).35 In this verse, however, the focus is on the fundamental significance of “hope,” and the series of subordinate clauses that follow testifies to the emphasis placed on “hope.”

The readers should expect the phrase introduced by the preposition “on account of” (διά) to provide the grounds of a verbal act, but the basis of the preceding verb “we … give thanks” has already been stated in v. 4 with the causal participle “because we have heard.” This prepositional phrase can modify the verbal noun “love” or both “faith” and “love” (as taken by most English versions): “the faith and love that spring from the hope stored up for you in heaven” (TNIV, NIV). The choice between “love,” the immediate antecedent, and “faith and love” is less of a pressing issue when one takes the “and” in v. 4 as epexegetical—“love” as the manifestation of “faith.” In any case, “faith” and “love” flow from “hope.” Syntactically, the three terms are not strict parallels, as “hope” becomes the source of “faith” and “love.”

In Paul, “the hope” is not primarily a subjective sentiment of optimism. Hope is rooted in the promises of the faithful God, the one “who raises the dead” and the one who “will deliver us” (2 Cor 1:9–10). Based on God’s acts in the past, this hope points forward to the consummation of his work in Christ (Titus 2:13). As such, this hope “does not disappoint” (Rom 5:5 NRSV). In Colossians, this “hope” is the reality proclaimed in the gospel (1:23) and centered on the work of Christ (1:27). Instead of the subjective sentiment, therefore, this hope is the object that provides grounds for one’s confidence in God’s continuous acts in history.

Paul further specifies that this hope is “stored up for you in heaven.” The implied subject of the attributive participle “stored up” (τὴν ἀποκειμένην) is God himself. This verb emphasizes the security and certainty of this hope because God is the actor (cf. Luke 19:20; 2 Tim 4:8; Heb 9:27). While Paul in Colossians often emphasizes the realized aspects of God’s eschatological acts (cf. 2:12–15; 3:1), in this verse Paul makes it clear that this hope awaits future consummation. When Paul later explicitly identifies the “hope of glory” with “Christ” himself (1:27), it becomes clear that this “hope” that is “stored up … in heaven” will be revealed “when Christ is revealed” at the end of time (3:4).

The fact that this hope is stored up “in heaven” (ἐν τοῖς οὐρανοῖς)36 is important for a number of reasons. First, this spatial imagery adds certainty to the “hope” that will be revealed in the future.37 Second, possibly in anticipating the suggestions of the false teachers who promote the “worship of angels” (2:18), Paul is asserting that such ascents into the heavens through visionary experiences are not necessary because that which is in heaven has been secured for us and is to be revealed at the end of time. By defining a temporal concept (“hope”) with a spatial one (“heaven”), Paul may therefore be providing a critique of individual mystical practices that ignore the wider salvation-historical plan of God.

1:5b Which you have previously heard in the word of truth, the gospel (ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου). Further explicating on hope, this relative clause clearly points to Paul’s emphasis on the content of “hope,” not on the act of hoping. The aorist verb “you have heard” (προηκούσατε) points to their hearing “beforehand.”38 In this context, it probably refers to the time when they learned of the gospel from Epaphras (v. 7).

The exact relationship between “the word” (τῷ λόγῳ), “truth” (τῆς ἀληθείας), and “the gospel” (τοῦ εὐαγγελίου) is not clear. Among the various options, three might fit the context. The first takes “truth” as an attributive genitive modifying “the word,” and “the gospel” as an epexegetical genitive in apposition to “the word”: “the true message, the Good News” (TEV).39 This does not acknowledge the independent significance of “truth.” Elsewhere in Paul, one finds a repeated emphasis on “truth,” and a close parallel can be found in 2 Tim 2:15, where “the word of truth” clearly points to “the word of the Truth.” The second takes both “truth” and “the gospel” as epexegetical genitives modifying “the word”: “the word that is the truth and the gospel.”40 It is unusual, however, in a chain of multiple genitives for the last item to modify the first. The final option is to understand “truth” as an independent entity, and “the gospel” as an epexegetical genitive in apposition to “truth”: “the word of the truth, the gospel” (NRSV).41 This reading best captures the sense of the verse in this context, as it both emphasizes truth as the content of the proclamation, and the apostolic gospel as one that is identified with truth. This paves the way for Paul’s argument against the false teachers who have deviated from this gospel.

Often translated simply as “the message” (NAB, REB, TEV, NET), “the word” (ὁ λόγος) is an important term in early Christian writings and Paul’s theology.42 In Colossians, it is to be identified as “the word of God” (τὸν λόγον τοῦ θεοῦ, 1:25) or even “the word of Christ” (ὁ λόγος τοῦ Χριστοῦ, 3:16). As such it is not to be reduced to mere human speech; rather, it refers to the entirety of the proclaimed gospel. “Truth” in this context points to “the content of Christianity as the ultimate truth.”43 It reflects the OT background, where “truth” is not simply that which conforms to reality; it is also God’s truth as it reflects on the true object that demands full submission and worship (e.g., Pss 86:11 [85:11]; 96:13 [95:13]; cf. Rom 15:8).

In Paul, “truth” often appears in polemical contexts, where one finds an argument against false gospels and wickedness (cf. Rom 1:18, 25; 2:8; 1 Cor 5:8; Gal 2:5; 2 Thess 2:10–13). In this thanksgiving section, Paul twice emphasizes “truth” (see also v. 6), highlighting the contrast between the gospel and the message of the false teachers. Finally, while among the recipients “the gospel” may evoke the good news claimed by Roman imperial propaganda, Paul’s use of the term more likely reflects an OT background, where one finds the promise of the eschatological message of salvation (cf. Isa 40:9; 41:27; 52:7).44 For Paul, this promise finds its fulfillment in the death and resurrection of Jesus Christ (cf. 2:12–13).

1:6a That has come to you (τοῦ παρόντος εἰς ὑμᾶς). Paul now turns his attention to the power of “the gospel.” The neuter attributive participle “that has come” (τοῦ παρόντος) modifies “the gospel” (τοῦ εὐαγγελίου), the focus of the rest of this thanksgiving section. The translation “that has come” accurately draws attention to the proclamation of the gospel among the Colossian believers, a point made more than once in this section (vv. 5, 7). The meaning of this verb, however, is often “to be present,”45 although this translation is less often adopted perhaps because the preposition “to” (εἰς) points to the movement of the subject.46

It should be noted, however, that this verb may also evoke a motif also present in other Hellenistic letters. The discussion of the presence/absence of the author can often be found in Hellenistic letters especially when letters represent his or her presence.47 While some have argued against seeing this as an epistolary convention, most would recognize this as at least an important literary topos.48 In Paul’s letters, the verb “to be present, come” (πάρειμι, 1 Cor 5:3; 2 Cor 10:2, 11; 13:2, 10; Gal 4:18, 20) and the related noun “presence” (παρουσία, Phil 1:26; 2:12) have also been used in depicting his presence. In Colossians, however, instead of focusing on his presence/absence, his emphasis is on the gospel “that has come” to the Colossians.49 Historically, Paul had never been to Colossae. Theologically, the presence of the gospel is that on which he wants to focus.

1:6b-c Just as in the whole world it is bearing fruit and growing, so it has been bearing fruit and growing among you (καθὼς καὶ ἐν παντὶ τῷ κόσμῳ ἐστὶν καρποφορούμενον καὶ αὐξανόμενον καθὼς καὶ ἐν ὑμῖν). In these two clauses, the power of the gospel among the Colossians is compared with its effect elsewhere. The periphrastic participles “it is bearing fruit and growing” that appear in the first clause are implied in the second. The metaphor of “bearing fruit and growing” may evoke Gen 1:28,50 and some have further suggested that this points to Paul’s use of the Last Adam typology,51 although the linguistic parallels are not exact. Paul’s usage here is consistent with other early Christian depictions of the spread of the gospel. Luke, for example, uses the metaphor of fruit-bearing in the parable of the sower in relation to the word (καρποφοροῦσιν, Luke 8:15), and he also uses the metaphor of growing in the depiction of the spread of the word (ηὔξανεν, Acts 6:7; 12:24; 19:20). Moreover, the word of God is powerful and active in building up believers (20:32). Paul here is likewise emphasizing the power of the gospel/word to accomplish the salvific will of God.

The note on the power of this gospel “in the whole world” likewise emphasizes the universality of the impact of the word, unlike the local aberrations of the gospel message among some in Colossae. It should not be taken simply as a hyperbole because Paul’s emphasis is on the continued progress of the gospel throughout humankind (cf. 1 Tim 3:16).52 Moreover, Paul is not stating that every individual will accept the gospel message; rather, he emphasizes that the gospel is effective not simply among one race or one social class (3:11) because Christ is the cosmic Lord of all (1:15–20).

1:6d Since the day you heard and understood the grace of God in truth (ἀφ’ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ). “Since the day” (lit., “from which day”) is a formulaic expression where the antecedent of the relative pronoun “which” (ἧς) actually appears after the pronoun (“day,” ἡμέρας). “Since the day you heard and understood” expands on “you have previously heard” in v. 5. The verb “understood” does not simply point to a mental act, but an appropriation of the gospel in one’s personal life and community.53

Most recent versions supply a different object (“the word” or “the gospel”) for the verb “you heard” (ἠκούσατε) and take “the grace of God in truth” as the object of “[you] understood” (ἐπέγνωτε) alone: “since the day you heard it and truly understood God’s grace” (TNIV, NIV; cf. KJV, NAB, NASB, NRSV, NET, ESV). If the two verbs are taken as a hendiadys (two verbs to describe the one act of receiving the grace), however, “the grace of God in truth” can serve as the object for both: “since the day you heard and knew the grace of God in truth” (NKJV; cf. REV, NJB, NLT). The mentioning of “truth” in relation to “the grace of God” may point to a common reference behind “the grace of God” and “the word/gospel.” Given this association between “grace” and “word,” it is unnecessary to supply a different object for “to hear.”

For Paul, “the grace of God” (τὴν χάριν τοῦ θεοῦ) is at the center of the gospel message (cf. Rom 4:16; 5:2; Gal 1:6). It often points to the gracious gift bestowed by God (cf. Rom 3:24; 5:15, 17; Eph 2:8), and as this gift is realized by the death and resurrection of his Son, it also points to his power and might (cf. 2 Cor 12:9; Eph 3:7; see also Acts 20:32). This focus on the powerful work of God is particularly relevant in this context, where the focus is on the fruit-bearing and growth of the gospel throughout the world. Grammatically, “in truth” can modify the verb “understood” (i.e., “truly comprehended,” NRSV; cf. TNIV, NIV), but in light of v. 5 it is best taken to modify the verbal idea embedded in the word “grace”: “the grace of God in truth” (cf. NJB, REB, CEV).54 The truthfulness of the gospel is again affirmed over against the falsehood spread by those who misunderstood and misinterpreted the power of God’s work.

1:7a As you learned it from Epaphras (καθὼς ἐμάθετε ἀπὸ Ἐπαφρᾶ). Concluding his discussion of the movement of the gospel, Paul identifies its messenger. Although the adverb “as” (καθώς) often carries a comparative sense in the New Testament (as it does twice in v. 6), the lack of a corresponding comparative clause55 here argues against this. Though less common, this word can also carry a temporal sense (“when”) or even depict the “manner” (“this is how”) in which an act is carried out.56

The understood object of the aorist indicative verb “you learned” (ἐμάθετε)57 is the “gospel” (v. 5), which in turn is identified in the preceding clause as “the grace of God in truth” (v. 6). In Paul, the close relationship of this verb (“to learn,” μανθάνω) with “to hear” (ἀκούω) and “to receive” (παραλαμβάνω), all of which are applied to the reception of the gospel in Colossians (cf. 1:6, 23; 2:6), is illustrated by Phil 4:9, where one finds all three verbs being used in Paul’s call to imitate him as he imitates Christ (Phil 3:17; cf. 1 Cor 11:1). In this context, therefore, “to learn” the gospel is not simply to be intellectually enlightened; it also points to the reception of the gospel. This understanding is confirmed by a similar use in Eph 4:20, where the expression “learned [Christ]” also points to the reception of the gospel.58

“Epaphras” may be a shortened form of Epaphroditus, which means “honored by Aphrodite.” A certain Epaphroditus was mentioned by Paul in Phil 2:25; 4:18, but this is a common name especially among slaves. There is nothing in either letter to suggest they are the same person. Epaphras is probably the founder of the church at Colossae. He is apparently also influential in the churches of the surrounding area that includes Laodicea and Hierapolis (4:13). He is the one who informs Paul of the faithfulness of the Colossians (v. 8), and likely also of the problems with the false teachers there (2:4). His name surfaces again in the closing greeting of this letter (4:12). His prominent position in the greeting in Phlm 23 also suggests he is one of the closest associates of Paul.59 His title there as Paul’s “fellow prisoner” also indicates his relationship with Paul, who described himself as “a prisoner of Christ Jesus” (Phlm 1).

1:7b-c Our beloved fellow slave, a faithful servant of Christ on our behalf (τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ Χριστοῦ). Paul identifies Epaphras by noting his role in the gospel ministry. The first person plural “our” refers to Paul and Timothy. “Beloved” is a term of endearment that appears in the greetings (4:7, 9, 14). The rendition “fellow slave” (συνδούλου) highlights the significance of the prefix συν in this word. This prefix is a favorite of Paul, and it reinforces the close relationship as established by the word “beloved.”

To call Epaphras his “fellow slave” is important for several reasons. First, it highlights the lordship of Christ, as the next relative clause asserts. In a letter that focuses on the supremacy of Christ, this word becomes an implicit christological statement. Second, this title identifies both Paul himself and Epaphras as merely instruments of the powerful God.60 The previous note on the powerful work of the gospel (v. 6) has already relativized the role of Paul and Epaphras in the success of the gospel mission. With this title, Paul makes it clear that their mission is simply to serve the one they are serving. Third, it should also be noted that “fellow slave” can serve as an affirmation of one’s status and authority, especially when the one whom they are serving is “seated at the right hand of God” (3:1).61 Affirming Epaphras as a “fellow slave,” then, secures his position as the authoritative delegate of the gospel of Jesus Christ.

The title “faithful servant of Christ” reflects Epaphras’s work for the gospel ministry. The genitive “of Christ” (τοῦ Χριστοῦ) can be a possessive genitive (cf. NLT: “Christ’s faithful servant”); but it is probably an objective genitive (cf. REB: “a trusted worker for Christ”) identifying Christ as the object of Epaphras’s faithful service, especially when the verbal idea behind “servant” is highlighted through the prepositional phrase “on our behalf” (ὑπὲρ ἡμῶν).62 In Paul, “servant” (διάκονος) is often used for a minister of the gospel ministry, but rarely as a formal title for an office.63 The distinctive Christian background of this term rests in the imitation of Jesus, who is “the one who serves,” Luke 22:27).64

1:8 Who has also told us of your love in the Spirit (ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι). After discussing the role of Epaphras in bringing the gospel to the Colossians, Paul now focuses on his role as a messenger who provides a report on the work of the Colossians. This shift corresponds to the two-part focus of the first section of the thanksgiving section:

A Faith and love of the Colossians (v. 4)
1. B Powerful work of the gospel (vv. 5–6)
2. B´ Epaphras as the messenger of the gospel (v. 7)
A´ Epaphras as the messenger of the love of the Colossians (v. 8)

While the note on Epaphras as the messenger of the gospel (v. 7) establishes his authority as the founder of the church at Colossae, the focus on his role as the one who reports on the good work of the Colossians establishes his credibility among the Colossians. This provides the transition to the next section, where Paul begins to address the concerns among the Colossians. Not to be missed is the implicit role of Paul in relation to the Colossians.65 The fact that Epaphras has to report to Paul concerning the church he had founded also points to Paul as the apostle responsible for the Colossians, and such authority ultimately rests on Christ, who called him to be an apostle.

The attributive participle “who has … told” provides further information about Epaphras. The verb “tell” (δηλόω) can be used for the revelation of hidden knowledge, but it can also refer simply to the reporting of information (cf. 1 Cor 1:11). The object of their “love” (τὴν … ἀγάπην) is not explicitly stated. Although the intended object of this “love” could have been limited to Paul (and Timothy), in light of v. 4 it most likely refers to all the believers and to one another within the church at Colossae. In 2:2, Paul again expresses his wishes that the Colossians be “united in love,” as “love” is the virtue that is able to provide the perfect bond (cf. 3:14). Compared with v. 4, which mentions the “faith” and “love” of the Colossians, Epaphras only provided a report of their “love.” This confirms our understanding of their “love” as an expression of their “faith in Christ Jesus.”

In the prepositional phrase “in the Spirit,” one finds the first and only explicit reference to the Holy Spirit in Colossians.66 Paul does not emphasize the work of the Spirit in this letter, probably because Christology, not pneumatology, is at the center of his dispute with the false teachers. A much stronger emphasis on the Holy Spirit in Ephesians (Eph 1:13, 17; 2:18, 22; 3:5, 16; 4:3, 4, 30; 5:18; 6:17, 18), a letter that bears many parallels to Colossians, supports this reading. In this context, the preposition “in” (ἐν) takes on an instrumental sense that points to the Spirit as the agent through whom the manifestation of genuine love is possible: “the love for others that the Holy Spirit has given you” (NLT).67 This use is consistent with the use of this formula elsewhere in Paul, with or without the preposition, as is the association of the Spirit with love (Rom 5:5; 15:30; Gal 5:22–23).68

Intentional or not, one finds references to all three persons of the Godhead in this thanksgiving section: “God, the Father” (v. 3; cf. v. 6), “our Lord Jesus Christ” (v. 3; cf. v. 4, 7), and “the Spirit” (v. 8). While the relationship between the three is not explicitly noted here, it is passages like these that contribute to the fully developed doctrine of Trinity.

Theology in Application

Paul, His Coworkers, and the People of God

As in his other letters, Paul begins with a self-identification as “an apostle of Christ Jesus” (v. 1). This designation not only establishes his authority among the churches, but it also points to the public and official nature of this document. This is not a private letter expressing the author’s personal opinion on certain matters. As Paul is appointed “by the will of God” (v. 1), this letter is an authoritative and reliable expression of God’s will for the Colossians. Mentioning Timothy, his coworker, likewise confirms the nature of this document as one written from the leaders of the early Christian movement.

The way the cosender, the recipients, and the messenger are introduced provides a glimpse of the symbolic universe created by Paul within which his message to the Colossians should be received. Timothy and the recipients are identified as “brothers.” Epaphras is not only a “faithful servant” (v. 7), but also a “fellow slave,” a term that allows Paul to be included in this identification. Such labels are meaningful only when they are related to God “our Father” (v. 2) and his Son “Christ Jesus/Jesus Christ” (vv. 1, 4, 7). The use of this household language may reflect the reality of early Christian communities that centered on Christian households (cf. 4:15).69 For Paul, however, this household setting also provides a new identification for its members, where they are no longer to be related by their race or class (3:11); they have become parts of a new humanity related to one another only through their relationship with Christ, who is “all … in all” (3:11). It is not surprising, therefore, that a discussion of household relationships appears in Colossians, where the lordship of Christ is repeatedly noted (3:18, 20, 22, 23, 24; 4:1).70

For modern readers situated in a very different temporal, cultural, and historical setting, the conversation between Paul and the Colossians is still relevant because we too are part of this household insofar as we are reconciled to God by the death of Christ (1:22). If we consider our churches to be nothing more than interest groups or community organizations, we must be reminded that we belong to a family that submits to the authority of Christ. This letter will challenge us to reevaluate the way that we see the church and fellow believers. They are not just other people with whom we share an interest; they are our brothers and sisters in Christ to whom we have obligations to love, support, rebuke, and encourage. Moreover, viewing the church as a family highlights the obligations we have to each other and to the family as a whole; we share the name of Christ and we work for his glory.

Letters and the Maintenance of Relationships

Compared to the opening section of Hellenistic papyrus letters, the specific focus on God in Paul’s thanksgiving sections becomes all the more striking.71 Beyond the repeated mentioning of God (vv. 3, 6, 10), this theocentric focus is also manifested here in a number of ways. First, the lack of focus on Paul and his personal well-being is noteworthy. While he does mention later his role in God’s plan (1:24–2:5), this thanksgiving section draws attention away from his accomplishments. The focus is rather on the powerful work of the gospel (vv. 5–6).

Second, the opening health wishes of Hellenistic letters are often concerned with the physical well-being of the recipients (and the author). In this thanksgiving section, however, Paul is concerned with the relationship between the Colossians and “Christ Jesus” (v. 4).

Finally, in terms of function, the opening section of Hellenistic letters aims at securing the “horizontal” relationship between the author and the recipient, thus providing the basis for the requests made in the body of the letter. In this section, however, Paul is far more concerned with the “vertical” relationship between the readers and their God.72

The emphasis on their “faith in Christ Jesus” (v. 4) and “love in the Spirit” (v. 8) that are built on the “hope” as expressed in the gospel they had received (v. 5–6) becomes a significant statement on the purpose of this letter. Rather than maintaining the relationship between himself and the Colossians, this letter aims at securing the Colossians in the gospel. This provides a powerful model of ministry for all generations of Christian leaders. Instead of drawing people to ourselves, the ministry of the gospel demands that we shift the focus to God and his work alone.

In contemporary terms, the pressure to please those around us should be replaced by the passion to worship God and him alone. Modern social networking tools provide ingenious ways of maintaining and restoring relationship among friends, but such tools can easily disguise themselves as providing that which only a relationship with God can provide. Perhaps even more dangerous are houses of worship that focus more on the interrelationship among believers at the expense of their relationship with God. This letter promises to correct such tendencies as Paul demonstrates the primary significance of understanding the work of God through Christ and how such understanding affects the lives of believers in the community of God’s people.

The Power of the Word

The shift away from the work and accomplishments of Paul allows the attention to be drawn to the power of “the word of truth, the gospel” (v. 5). Paul portrays this word as coming to the Colossians, “bearing fruit and growing” (vv. 5–6). The focus on this active word may reflect the historical reality that the spread of the gospel to that area was independent of Paul’s direct effort at evangelizing the area (cf. v. 7). This focus also reflects Paul’s wider focus on the power of the gospel message despite human weaknesses and failures. In the OT, one finds not only the power of the creative word (cf. Ps 33:6, 9), but also the power of the faithful word of God that is able to accomplish his salvific act (cf. Isa 40:8; 55:10–11). The understanding of God’s word as the creative word continues in the NT (cf. John 1:1; Heb 11:3; 2 Pet 3:5), and this creative word is identified as one that accomplishes God’s eschatological act in history as this is “the message God sent to the people of Israel, announcing the good news of peace through Jesus Christ” (Acts 10:36).73 Even for the writer of Revelation, the spread of the gospel is understood as the conquest of the word (Rev 19:13).

For Paul, this “word” centers on the cross and therefore points to “the power of God” (1 Cor 1:18). Paul’s focus on the word is best seen in Colossians, as introduced in this thanksgiving section. This word is not only powerful in one community (v. 5), but its impact can be felt throughout “the whole world” (v. 6). This focus allows Paul to see himself merely as its servant, one whose task is “to fulfill the word of God” (1:25). For the believers, their dependence also rests on this word as noted in Paul’s exhortation for them: “Let the word of Christ dwell in you richly” (3:16).

For the contemporary audience, this emphasis on the Word of God bears a timely message. First, preachers can often be confused with a “cult of personality,” where their audiences are fed with a gospel filtered through their own lenses.74 A focus on the Word allows the gospel to strengthen the authority of these agents as they become faithful and powerful guardians of the word of life. Paul’s message reminds us of the central role of the active Word, to which we should all submit. The success of one’s ministry is likewise attributed to God’s work in history rather than to techniques and strategies of the servants of the Word.

Equally important is the focus on the Word in the discussion of one’s relationship with God. In an era when discussion of “spirituality” often begins with one’s experience and context, we are reminded of the centrality of the gospel of Jesus Christ.75 The relationship between one’s belief and one’s behavior will occupy much of the remaining parts of this letter.

Theory and Praxis

In this introductory section, Paul does not separate theology and ethics or belief and behavior; on the contrary, the theological framework provides the basis of proper action. The presence of the triad of faith, love, and hope best illustrates this point. Paul does not present the three as parallel Christian virtues here. Instead, “faith” points to one’s relationship with Jesus (“in Christ Jesus,” v. 4), while “love” is the outward manifestation of this “faith.” Both are in turn based on the “hope” identified as the gospel message (v. 5). The interrelationship between faith and practice is again noted at the end of this section, when the “gospel” (vv. 5–7) that the Colossians received is linked with the “love” (v. 8) manifested in their acts to others. Paul clearly reminds his readers that one’s relationship with Jesus will affect one’s relationship with others, and one’s behavior reflects one’s belief system. To emphasize one without the other is not only misleading; it is to misunderstand the demands of the gospel message.

To focus on the interrelationship between faith and practice can often be used as an excuse to downplay the fundamental significance of the content of the gospel message. In this section, however, Paul reminds us that the content of the objective gospel serves as the basis for both “faith” and “love.”76 It is to be “heard” and “understood” (v. 6). As such, it is not a subjective truth that can be manipulated, either by the false teachers at Colossae or by their modern counterparts who attempt to strip the gospel of any objective content. The personification of the word as one that “has come to you” (v. 6) and one “bearing fruit and growing” (v. 6) can then be understood as an intentional rhetorical strategy whereby the objective reality of the gospel message is emphasized.77

The cognitive significance of this gospel forms the basis of this letter. In the next section, for example, one again finds Paul reminding the Colossians of “the knowledge of his will” (1:9) so that they may “walk in a manner worthy of the Lord” (1:10). In the body of his argument, Paul argues against questionable practices (2:16–23) again by reminding the Colossians of the gospel they had received (2:6–15). Even the “ethical” section (3:1–4:1) begins with a strong christological affirmation of the status and authority of the risen Christ (3:1–4).

This connection between theory and praxis is important as we begin to appreciate the power of Paul’s message. First, instead of dealing with particular acts and patterns of behavior, Paul reaches to the roots of such practices and seeks to correct the belief system that gives rise to these practices. For Paul, therefore, ethics are not simply the implications of his gospel exposition; they are rather the reason that prompts him to remind his audience of the true gospel of Jesus Christ.

Second, to be reminded of the gospel is part of the “application” of Paul’s message in this letter. “Application” can no longer be defined narrowly as the superficial prescription of a series of ethical commands. When wrong practices point to wrong beliefs, to have one’s belief system challenged anew by the gospel message is to begin the process of appropriating this gospel in our lives in the most practical and significant way.

Finally, in a culture that craves quick and immediate solutions,78 this letter calls for patience as we are asked to substitute our reading of reality with one that is informed and empowered by the true gospel. It is only by being armed with this understanding of reality that one can begin to live a consistent and faithful life under the lordship of Christ. For pastors who are often pressured into functioning primarily as therapists, Paul reminds us to train our flocks to understand the wider framework within which individual acts and practices are to be understood. For example: “tithing” is not simply a matter of financial management but fundamentally a matter of stewardship and a response to prior gracious acts of God; “divorce” is not simply a matter of marital relationship but one that involves issues of covenantal faithfulness and obedience to the lordship of Christ; “career choice” is not a matter of professional development but one that cannot be discussed apart from an understanding of one’s place within the wider plan of God.